we kylled al the day lōg and are counted as shepe appointed to be slayne As I may among many touche one Ecclesiastical history What shall I speake of the vnhappye time of that most vnhappy and wicked heritike Arrius Although the Fathers of the councell Nicene did iudge truly rightly according to the doctrine of the holy Scripture of the true euerlasting diuinitie or Godhead of Christ the Sonne of God Yet not long after that wicked heresie of Arrius dyd so preuaile and take roote in the heartes of men that it was not receaued only in one realme or two but also Pope Liberius Bishop of Rome with the Emperoure and all the East parte of the world admitted that most damnable heresie to be most sounde and wholesome doctrine persecuting most cruelly al such as defended the cōtrary whereof was a very little number as Athanasius Paulinus and verye fewe other Byshops whiche by no meanes would geue place to so great furour and madnesse although most miserably entreated In a Councell also holden at Nice a great nūber of Byshops with other gathered there together consented to disanull and put away the mariage of Priestes or spirituall ministers contrary to the practise of gods Churche from the begynning and contrary to the doctrine of the holy ghost which saith Wedlocke is honourable among all men and the bed vndefiled for what purpose I knowe not nor with what reasōs persuaded am I able to say Notwithstanding the holy and blessed Confessour Pahnutius although vnmaried withstood them all and by no meanes would consent vnto theyr entreprise and deuise but franckely and freely confessed that the mariage of Ministers is honourable and that it is chastitie for a man to lye with his owne wyfe By thys meanes he persuaded the councel that they proceded no further in this matter but sette euerye man at hys lyberty to marrye or not to marrye Whoe seeth not nowe howe foolyshe a thynge it is and muche vnworthye a Christen man to leane to the multitude whiche for the moste parte is nothynge elles than a beaste of manye heades Seyng we haue euidentlye shewed that the greater parte in matters that appertayne to Christes Religion is alwayes the worsest parte and the lesser parte dothe more earnestlye embrace the truthe of Gods worde so that not withoute a cause Christ calleth his people a litle flocke ▪ Feare not ye lyttle flocke sayeth Christe for it hath pleased my father to geue you a kyngdome Thys therefore is a vayne obiection of the aduersaries to saye We haue the greater number on our syde therefore haue we the truth on our syde For the deuill the worlde and the fleshe haue a greater company attendyng vpon them than Christe hath vpon hym seyng that the greatest parte of this worlde rather embraceth thinges present than with ioye looketh for thinges to come Finallye some can by no meanes fynde in their hearte to approue and allowe that present state of Religion whiche is nowe receaued among vs bicause it greatlye differeth saye they from the old◠and accustomed order It is demaunded in what points It is answered In these Fyrste The Byshop of Rome is not knowledged and receaued anye more to be Supreme head of the vniuersall Churche of Christe I aunswere We knowe no Supreme head of the Churche by the worde of God but Christ alone and vnder Christe euery Prince in hys owne Realme Secondly The Sacrament is receaued vnder both kyndes I aunswere So hath Christe commaunded saying Drinke of this all ye Also the Apostle so oft as ye shall eate of this bread and drinke of the cup c. Thyrdly The seruice and publique prayer is done in the tēples no more in the latin tong as heretofore but in the common and Englishe speache I answere So hath the custome bene from the beginning in the Church of Christ in al places and is so vsed at this present generally wheresoeuer the Byshop of Rome hath no authoritie And God by his holy Apostle commaundeth vs that in our congregations all thinges should be done to edifie approuing and allowing rather fiue wordes so spokē that they may be vnderstanded than ten thousand otherwise Fourthly All the laudable ceremonies are neglected and set a side as the halowing of salt water bread candles palmes fire ashes c. I aunswere All these are the triflyng traditions of men and haue bene the cause of much Idolatrye and superstition And it is written They worship me in vaine teaching doctrines which are the commaundementes of men Item God is a spirite they that worship hym must worship him in spirite and truth Fiftly Purgatory is denied I answere we know none other purgatorye for the soule but the precious bloud of our Lorde and Sauiour Christe Iesu as it is writtē The bloud of Iesus Christ gods sonne maketh vs cleane frō all sinne Sixtly The Sacrifice of the Masse is vtterly reiected and caste awaye as a pestilence moste hurtfull blasphemous and iniurious to the passion and death of Christ ▪ I answere The word of God teacheth vs in all places that there is no sacrifice for sinne but the death of Christ alone But Christ dreth no more Therfore is there no more sacrifice offered vp for sinne With one only oblation sayth the Apostle hath Christ that euerlasting Byshop made perfecte for euer them that are sanctified Agayn we are sanctified made holye by the offeryng vp of the bodye of Iesu Christ done once for al. Seuenthly The inuocation and intercessiō of Saintes is cleane omitted and left I answere God alone is to be called vpon as he himselfe ▪ commaundeth saying Call on me in the tyme of trouble and I will deliuer thee We knowe by the worde of God no Mediatour no Intercessour but Christ alone as it is written There is one God one Mediatour he sayth not many Mediatoures betwene God and man euen the man Iesus Christ whiche gaue himselfe a raunsome for all men Againe if any man sinne we haue an Aduocate with the father he sayth not Aduocates Iesus Christe the righteous one And he it is that obtayneth mercy for our sinnes not for our sinnes onely but also for all the worlde Item Christ is on the right hād of God and maketh intercession for vs. He saith not Saintes make intercession for vs. And our sauiour Christ him self sayth Whatsoeuer ye aske the father in my name he sayth not in the names of the saītes he will geue it you Eyghtly The article of trāssubstantiation is reiected and cast awaye as an errour or heresie I answere The holy Scripture knoweth no suche article neither haue the holy old fathers euer taught or left writtē such doctrine behinde them It is a new and late inuention brought in by the Pope and his adherentes Saint Paule calleth the Sacramentall bread ▪ not onely bread before the consecration but also after the consecration And our Sauiour Christ calleth
Byshop of Rome euer after helde him content made no more businesse with them seing he had nought to say to the contrarye In the syxte article of the said coūcel it was also determined that in the Orient or Easte partes the Byshop of Antioche should be chiefe in Egipt the Bishop of Alexandria about Rome the Bishop of Rome and likewyse in other countreyes the Metropolitanes shoulde haue theire preeminence so that the byshop of Rome neuer had medling in those countries And in the nexte article following the byshop of Hierusalem which citie before had bene destroyed and almost desolate is restored to his olde prerogatiue to be chiefe in Palestine and in y e countrey of Iewrye which Church of Hierusalem if places should be regarded shuld be the chiefe For there was accomplished y e mystery of our redemption and Christ himselfe the eternall worde Sonne of God there preached in his own person and after his ascencion all the Apostles and Disciples c. Furthermore in y e councel Constantinople it was ordayned that byshops should not be troubled out from theyr diocesse nor one shuld meddle with an others iurisdiction but the bishops of Alexandria shuld haue the gouernance of the orientall parties the honoure of primacie reserued to the church of Antioche as it was ordayned in the Nicene councell And euen so that the byshops of Asia shoulde ouersee Asia and order all thinges pertayning to Asia Likewise that y e bishop of Pont shuld gouerne the diocesse of Pont. And the byshops of Thracia their diocesse so y t thys councell also denyeth Prelacie or Supremacie to Rome to the bishop thereof reseruyng euery diocesse to his own bishop Likewise in the Councell Mileuitane it was prouided that all causes concerning one prouince shulde be determined in the same Of these councells aforesayd it manifestlye appeareth that the byshop of Rome hath no such preheminence authority supremacie iurisdiction ouer al other bishops and ouer their prouinces and diocesse as he vniustly chalengeth and wickedly vsurpeth but that his power is only in Italy al other bishops being in al other pointes of like authoritie with him euery one hauing the same authoritie and power in hys owne diocesse that the Byshoppe of Rome hath in Italye Sainte Ciprian calleth the Byshop of Rome in his Epystles whiche he wrote vnto hym Brother to declare that they were of lyke authoritie and Fellow ministers in the laboure of the Gospell He maintaineth also with S. Austen that there is none which is Bishop of other bishops and that it is a great tyranny to desire to be Lorde ouer other bishops S. Gregory writeth expressely that he which would be bishop of al other bishops shal not haue the place of Christ in earth but of Lucifer shalbe very Antichrist himself He saith moreouer that to bee called the vniuersall bishop or head of all other bishops is contrary to the ordinaunce of y e gospel contrary to the decrees of the Canons yea saith hee it is a newe name and a name of blasphemie whereby y e honour of all priests is greatly diminished and abased He addeth moreouer that the name of the vniuersall bishop for y e gouernour of blessed Peter Prince of the Apostles was offred to the bishop of Rome at the counsel Chalcedonense yet notw tstāding none of all his predecessors woulde euer take vnto thē that name of singularitie neither wold thei cōsent to vse it lest while such priuate prerogatiue should be giuē to one mā all other priests should be defrauded of their due honor c. Greg. li. 4. epi. 76.78 And the aforesaid S. Gregorye willing to shew how greatly he abhorred the name of the vniuersall Byshop or Supreme head of the whole Church of Christ dispersed throughout y e world in all his letters Epistles called himself the seruaunt of Gods seruauntes which stile and māner of writing his successours do also at thys present vse but most falsely and vniustly being in dede in pride Lucifer in ambitiō Alexander in tyranny Nero and in al kind of wickednesse Antiochus Of these things aforesaid it is plain and euident y t thys supremacye vniuersall power whiche the Byshop of Rome chalengeth ouer all other Byshops is both forged fained and hath no ground in the worde of God nor in the auncient councels but with much labour corruption was at the last obtayned of that tyraunt Phocas y e Emperour through the suttletie of Pope Boniface the thyrd as we haue to fore heard not only to the great dishonour of Christ the alone head of his church but also to the vnworthy abasemente of the Ecclesiasticall ministerye as I may speake nothing of the losse of many thousand soules whiche being perswaded that the Popes authoritie is no lesse than he and hys trumpetters blow and boste haue put the affiaunce of theyr saluation in his pardons and ceremonyes But let vs beholde moe of theyr decrees whereby they haue stablyshed their tirannical power Pope Innocent the fyrst made a law that the Sea of Rome shuld be of greater authoritie than y e Sea of any other byshop throughout the world and that it shuld be lawfull for the sea of Rome to iudge of al other Seas but that one and alone Sea of Rome to be subiecte to the iudgement of none other In the yeare of our Lord. 408. Caus. 9. Quaest. 3. Nemo iudicabit Pantaleon Pope Iulius the fyrst in like manner made a decree y t if any man did suspecte his iudge he should appeale vnto y e sea of Rome as a place to iudge al mē but to be iudged of none In y e yere c. 338. Chron. Ioan. Tit. 2.9.6 cap. placuit Pope Stephan the fyrst decreed that whatsoeuer statutes y e church of Rome maketh they ought of al men necessarily to be obserued In the yere c. 361. Gratianus Dist. 19. Enimuero Pope Nicolas the fyrst decreed that the Popes lawes and letters shuld bee of equall authoritie w t the holy Scriptures In the yere of our Lord. 871. Anselmus Rid ▪ That same decree is also attributed but falsely to Pope Anacletus which liued c. 101. Chron. germ Pope Calicte the seconde made a decree that it is not lawfull for any man to dissent frō the church of Rome For sayth he as the Sonne came to do y e will of the father so must Christen men do the will of their mother whiche is the church of Rome In the yeare c. 1120. Dist. 12. Non decet Pope Marcellus ordayned that from that time forward a generall councell shuld be of no authoritie except the bishop of Rome do affyrme and allowe the same In the yere of our Lord. 304. Lib ▪ Concil Polyd. Vergil Dist. 17 Synodū This decree also is ascribed to pope Iulius the fyrst Ioan ▪ Laziardus Pope Clement ordained that no man should be frendly vnto
liberty of holy church for the Catholyke fayth for the safegarde of the people In the yere c. 1193 Ioan. Laziard Ioannes Stella Christianus Massaeus c. Of Byshops POpe Clement the fyrste ordayned that no Byshop ought to be appoynted by the clergye but with the consente of the common people He commaunded also that the byshops seate shoulde be set in an hygher and more honourable place than the seates and places of other In the yere c. 92. Ioan. Laziard Chron. Pope Boniface the thyrd commaunded that the clergye and the people of the diocesse shoulde chose theyr owne Byshop In the yeare of our Lord. 605 Platina Sabell Pope Gregory the seuenth ordayned that no priest should take a bishoprike of any lay man If he did that he shuld be excommunicate and lose his bishoprike In the yeare of oure Lorde 1073. Lib. Concil Pope Boniface the fourth made a decree that so long as the bishop liued no man should entreate of the new election of his successour but differ the matter vnto the thyrd day after his death In the yere of our Lord. 106. Ranulph Cestrensis Pope Sixtus the fyrst made a decree that if any Byshopryke wer voyde no man shuld presume to be bishop therof except he were fyrste admitted vnto it by the popes letters In the yere c. 129. Chron. Angl. Lib. Concil Pope Anacletus made a decree that a byshop shoulde be consecrated of no lesse than of three byshops yea those of the same prouince For sayth he an example of ordring bishops was shewed vnto the Christianes in Iames the lesser byshop of Ierusalem which was ordayned appoynted Byshop of these three Peter Iames and Iohn But if the Metropolitane shall be coÌ„secrated theÌ„ must al the bishops of the prouince be presente at his consecration In the yere of our Lord 101. Dist. 66 Cap. Archiepiscopus Ioan. Laziard Iacob Phil. Lib. Concil The aforesayd pope also ordayned that bishops shuld not be consecrated but on the sonday 75. Dist. Cap. Ordinationes episcoporum Pope Anicetus ordayned y t no Archbyshops should be called primates but such as had special priuilege graunted them of the most holy father the pope and that al suche so priuileged mighte also be lawfully called patriarches In the yere c. 169. Dist. 98. ca. Nulli Isuar Pope Lucius made an order that a Byshop should haue at al times and in al places attending vpoÌ„ him .ii. priests and .iii. deacons to testifye both of hys lyfe and of his doctrine In the yere c. 258. De consec Dist. 1. Cap. Iubemus Volat. Plat. Massaeus D. Barns Pope Euaristus ordayned that seuen Deacons should attende vpon the Bishop and kepe him while he preached least the enemyes of Gods truth wuld accuse him wrongfully and say that he erred agayne that he should be hearde with the more reuerence had in the greater honoure In the yeare c. 110. Ioan. Stella Ranulphus Cestrensis Pope Calixte the seconde made a decree that the church may neither chose an other Bishop nor put hym awaye nor yet be obedient to the ordinaunce of any other bishop so long as her proper byshop is a liue seyng that the Apostle sayth The wyfe is bound to the law of her husband so long as her husbande liueth But wheÌ„ he is once dead she is losoned from the law of her husband so that she may marry with whoÌ„ she will so it be in the Lorde that is to say sayeth he the church may chose an other Byshop so that it be done Regulariter that is after y e order appointment of our mother holy Churche In y e yere c. 1120. Quaest. 7.5 Sicut alterius This decree also is ascribed to Pope Euaristus Lib. Concil Pope Euaristus made a law y t without exceding great necessitye a Bishop might no more forsake hys church thaÌ„ the husband his wife For it is writteÌ„ saith hee he that seeth a woman lusteth after in his hart he hath commitadultery In the yeare of our Lord. 110. Lib. Concil Pope Innocent the sixt made a decree that bishops and all other ecclesiastical persons should repair home vnto their owne houses and cures maintain hospitalitie for the relief of the poore and suffer no idle nor loytering lubbers to remayne in their houses but only norishe suche as are vertuously occupied and apply themselues diligently to the study of the holy Scripture and to the readyng of the auncient wryters that they mighte afterwarde serue in the church of Christe In the yeare c. 1343 Chron. Ioannes Stella Pope Gregory the eleuenth said to a certayne bishop being absent from his bishopricke Thou bishoppe why goest thou not home to thy bishoprick The bishop aunswered againe with a stout courage And thou Pope which callest thy selfe father of fathers and the chief of all bishoppes whiche oughtest also to geue exaumple of dooing well to other Bishoppes prelates and priests why art thou so farre from Rome and art not resident vpon thy bishoprick at Rome In the yeare c. 1362. Albertus Crant Ioan. Stella Chron. Pope Leo the second ordayned that the Archbishops shuld pay nothing for theyr paul to the bishop of Rome but haue it freely geuen the. In the yere c 607. Albertus Crant Chron. Pope Anacletus made a decree that no bishop should presume to admit any persons vnto holy orders that dwel in an other bishoppes diocesse In the yere c. 101. Quest. 7. Cap. 1. Epis. in diocesi aliena Pope Anicetus made a law that wheÌ„ an Archbishop which is the Metropolitane should be consecrated all the bishoppes of that prouince ought to bee present euen as they all are bounde to obey hym In the yeare of our lord 159. Distinc. 66. Cap. ab omnibus phil Berg. Pope Zepherinus decreed that a bishop called into iudgemeÌ„t either of the patriarch or of the Primate or of the Metropolitane shoulde not bee condemned without the authority licence and consent of the Apostolique sea In the yeare c. 208. Iac. Phil. Bergom Pope Eusebius ordained that no prophane persons whom we cal lay men should presume to accuse or to cal into iudgement their Byshop In the yere c 309. Lib. Concil Iacob Philip. Bergom D. Barns Pope Innocent y e fyrst made a decree y t those byshops which sell prebendes benefices deanryes Abbotships priorships or any other ecclesiasticall dignityes eyther Sacraments or sacramentals as holy oyle chrisme halowing of altares c shoulde be adiudged Simoniakes and be punished as persons giltie of Simonye In the yere c. 408. Qu 1. Cap. 3. Si quis praebendas Philip. Bergom â—oan Stella Pope Hormisda decreed that no secular person shuld be chosen to be bishop but one of the number of priestes In the yeare of our Lord. 514. Dist. 61. Cap. 18. In sacerdotibus Pope
Iginius made a decree that no Archbishop shuld condemne his suffragane but in the syghte and hearing of other suffraganes and bishops of the same prouince In the yeare c. 14. Ranulphus Cestrensis Polichron Pope Theodorus ordained that no bishop should meddle in the diocesse of any other Byshops but diligently loke to his owne cure In the yeare c. 673. Lib. Concil Christian. Massaeus Pope Siluester instituted y t byshops only should halowe oyle and creame confyrme children In the yere c. 315. Chron. Platina Pope Felix the third appointed that bishops only should halow Churches In the yere c. 486. Volat. Poli. Pantal. Pope Liberius ordayned that no bishop or beneficed mā shuld forsake hys flocke for any persecution or trouble though death should ensue accordyng to thys saying of Christ A good shepeheard geueth hys life for his shepe In the yeare c. 354. Anselmus Ryd Pope Antherus made a decree that a bishop might be remoued frō one bishoprike to another if the necessitye or profite of the congregation so require but yet not without the authority and licence of the Byshop of Rome In the yeare of our Lorde 239. Platina Volat. Lib. concil Pope Pius the first decreed that the commō people should not accuse their bishop nor the shepe their shepeheard For saieth he neither is the disciple aboue his maister nor the seruaunte aboue his lord In the yere of our lorde 147. lib. Con. Pope Nicolas the first ordained that bishops should not entangle themselues with worldlye businesses nor apply their minds to feates of warre but geue their whole mind to the study of holy Scriptures to preaching and to prayer In the yeare of our Lorde 871. Quest. 23 ▪ cap Reprehensibile Pope Iohn the xxiii decreed that bishops should not geue their mindes to hunting In the yere c. 1409. Dist. 34. Cau. Quorundam Pope Eugenius the first ordained that bishops should haue persons to punish such priestes as offend In the yeare of our Lorde 650. Volat. Chron. Grat. Doc. Barnes Pope Eugenius also commaunded that bishops in their Diocesse shoulde diligently prouide that there might be learned scholemaisters to trade vp the Christen youthe in good letters and liberall artes Ex sinodo Eugenii Lib. Concil Pope Anacletus made a lawe that Bishops should perseuer and continue styll stedfaste and diligente in settyng forth the truth of Gods word thoughe neuer so great trouble folow of it For saith he blessed are they that suffer persecution for righteousnesse In the yeare of our Lorde 101. Dist. 43. Scimus Ioannes Hus whome the bloudy papistes notwithstandyng the Emperours safe conduct most cruelly brente vnto ashes at the councell of Constāce where as some write were gathered together iii. M.ix C. and xl prelates and their Uicares affirmed opēly and constantlye that it is not lawfull for ecclesiastical persons to haue any temporall iurisdiction In the yere of oure Lorde 1415. Aeneas Siluius Plat. Christ. Massaeus Pope Paschalis beyng Bishoppe of Rome there was a Councell holden at Aquisgranum in the which it was ordayned that no Ecclesiasticall persōs shuld weare any sumptuous garmēts nor rings or ouches vpō their fingers but byshops only yea and that at suche times only as they say masse and be in their Pontificalibus In the yeare c. 827 Christ. Massae Lib. Concil The Councel Aureliane decreed that euery byshop in hys diocesse shoulde to the vttermost of hys power make prouisiō for such poore of y e same as haue not wherof to fynde thēselues Again as are sycke and so weake that they ar not able to labour for their liuing Dist 82. Cau. Episcopus In the Councell Toletane the thirde it was enacted that at all bishops and priestes tables there should be no idle talke nor telling of wanton tales but reading hearing and talking of the holy Scriptures Lib. Concil The forme of the Othe which the Popyshe Byshoppes vse at the tyme of their consecration as it is specifyed in the Popes decretalles De iuramento C. Ego I. N. Byshop frō this houre foreward shall be faythfull to s. Peter and to the holy Apostolique Church of Rome and to my Lord. N. the pope and to his successours that enter in according to the rule of the Canons I shall not bee neither in councel nor in dede that he shuld lose his life or membre or otherwyse be euil entreated The councell which eyther by himself or by letters or by any messanger he shal open vnto me I shall declare it to no mā vnto his hindraunce The papacie of the Churche of Rome and the rules of the holy Fathers I shall be an helper to defende and to mayntaine my order being safe against al mē Being called vnto any Sinode or coūcell I shall come except I haue a lawful let The legate of the Apostolique sea whom I shal knowe to be certain I shal honourablye entertayne both at his comming and at hys departure or going away The churches of the Apostles at Rome I shal visite euery yere eyther by my self or by some sure messanger except I obtayne licence of the holy Father to the contrarye So God helpe me these holy Gospels of God After thys there was inuented and receaued a newer forme and māner of an othe whiche the Byshops at theyr consecration sware to the pope both larger and more to the purpose to stablyshe and defende the tirannye of the Romish Bishop In thys newer and later othe are these wordes contayned The papacie of Rome and the Regal or prince like honoure and dominions of S. Peter I shalbe an helper to retayne and to defende agaynste all men The lawes the honoures the priuileges and the authoritye of the Churche of Rome and of our Lorde the Pope and of hys successoures I shall to the vttermoste of my power laboure to conserue to defende to encrease and to aduaunce Neyther shall I bee in councell in deede or in affayres wherein any sinister or preiudiciall thynges of persons lawe honoure state and power shall be imagined and deuysed agaynst that our Lorde Pope or against that Churche of Rome and if so bee I know suche thynges to bee handled deuysed or procured of any person or persons I shall hynder and lette it to the vttermoste of my power and so soone as is possible with all conueniente speede I shall sygnifye it and make it knowen to the same oure Lorde the Pope or to some other by whome it maye come to hys knowledge The rules of the holy Fathers the decrees the ordinaunces the sentences or iudgementes the dispositions the preseruations the prouisions and the Apostolique commaundements I shall obserue with all my power and cause them also to be obserued of other heretikes Schismatikes and all suche as rebell and stryue agaynste our Lord the Pope or hys successoures I shal to the vttermoste of my power
deÌ„nes caues of the ground beyng no where safe and sure from the cruelty of the tyraunts whiche thyrsted no lesse for the bloud of the Christians than the pantyng and thyrsty hart desyreth the water brokes How coulde they halowe that they had not Except the Papists will make euery caue and denne in the ground the Church which were much agaynst theyr worship Agayne where there is mention made in this decree that there must be a Masse at the halowyng of a Churche who knoweth not that the very name of the Masse was vnknowen many hundred yeares after to the faythfull congregation of Christ so farre is it of that the Masse it selfe was in vse among them which is but a late and an yesterday byrde hatched and brought forthe of many Popes yea and that not at one tyme or in one yeare but in many and sundrye yeares Of thys I thought good to warne thee good reader NotwithstaÌ„ding be it true or be it false I will truly and faithfully recite and bring forth vnto thee whatsoeuer I shall fynde in theyr hystoryes concernyng theyr tryflyng trumperye vse thy iudgement and know the Papistes to be enemyes to the truth Pope Felix the thyrd made a decree y e Byshops only should halow churches and that euery citie towne or village should yerely kepe holy for euer after that day wheron the Churche was halowed In the yeare c. 486. Plat. Pol. Chron. Pantaleon Pope Innocent the fyrst decreed that a Churche once halowed should be halowed no more In the yeare c. 408. Dist. 68. Cap. Ecclesiis semel IoaÌ„nes Stella Pope Boniface the fifte made a lawe that whatsoeuer giltye person fledde into sanctuary that is to saye into the Churche or churchyarde for succoure the same party shoulde not be drawen out agayne but suffered there quietly to remayne In the yeare c. 617. Sigeb Sabell â–ª Volat. Plat. c. Pope Martine the fyrste made a decree that Churches should be galantly decked trimmed and dressed vpon the holy dayes and solemne feastes In the yeare of our Lord. 643. Pol. Pantal. Pope Linus made a lawe that no woman should come into the Church excepte her face wer couered w t a vayle or kerchiefe In the yeare of our Lord. 70. Chronica Chronicarum Volat. Fasciculus Tempo D. Barns Pope Eugenius the fourth bearing rule a Councell was kepte at Basille in the whiche it was decreed that such as walke vp and downe in the Church at seruice time shoulde be punished In the yeare of oure Lorde 1430. Plat. Volat. Lib. Concil Of Churchyardes POpe Calixte the first ordained fyrst of all the Churchyards the halowing of the same In the yeare of our Lord. 222 Sabell Plat. Christ. Massae Pantal. Pope Dionyse deuised to deuide the parishes with their Churches Churchyardes and commaunded that euery Bishop shuld be coÌ„tent with the limites of his owne diocesse euery Priest with the boundes of his owne parishe In the yeare of our Lord. 266. Fascicu Temp Volat. Pol. Lib. Concil ¶ Of Churchgoodes POpe Iginius appointed that no Churche stuffe shoulde be put to prophane vses In the yeare of our Lord. 261 Volat. Phil. Bergom Pope Stephen the first made a decree that those which take away the goods of the Churche shoulde be condemned as meÌ„slayers In the yeare of our Lord 261. Chron. Lib. Concil Pope Eusebius ordained that suche as take away any thing appertaining vnto the Churche they shoulde restore ten times as much agayn In the yeare of our Lord. 309. Chron. Germ. Pope Iohn the fourthe made a decree that if any inuaded or toke awaye the goodes of the Churche he shoulde restore foure tymes as muche agayne In the yeare of oure Lorde 635. Ioan. Stella Plat. Chron. Pope Paule the seconde ordayned that they that did alienate or withdrawe any thynge from the Churche should be excoÌ„municated In the yeare c. 1404. Sabell Chron. Pope Gregory the fourth instituted that euery Churche should haue theyr proper possessions wherof the Priest may liue least y t they takyng thought for theyr liuyng shoulde be compelled to leaue theyr dutie vndone In y e yere c. 846. Plat. D. Barns Pope Vrban the fyrst graunted that landes goods and temporall possessioÌ„s should on this condition be geueÌ„ to the Churche that nothyng shoulde be priuate to any man but that all thynges should be common among the Priests so that none of them should want but euery one haue whatsoeuer his necessitye requireth In the yeare c. 222. Anselmus Rid. Volat. Chro. Plat. Of the OrnameÌ„tes of the Church POpe Pius the fyrst brought y e font into the Church â–ª In the yeare c. 147. Plat. Sabel Chron. Pope Boniface the seconde ordayned the particion betwene the chauncell and the Churche whiche we now commonly call the Roodeloft and commaunded that the people should heare the diuine seruice as they terme it in a seuerall place from the clergye In the yeare c. 529. Albert. Crantz Platâ— Ioan. Laziardus D. Barns Pantal. Pope Sabiniane commaunded that Lampes shoulde be kept continuallye burning in the Church In the yere c. 603. Platina Albertus Crantz D. Barnes Pantaleon Pope Innocent the thyrde bearyng rule Eustace â–ª Abbot of Flare came out of Normandye into Englande and among hys other deuises he caused that lyghte shoulde brenne alwaye in the Churches before the little Gods body Ranulph Cest. Pope Zacharye deuised oyle for the Lampes in the Churches In the yere c. 752. Plat. Pantal. Pope Gregory the fyrst brought into y e church tapers torches candles c. In the yeare c. 590. Volat. Pantal. Pope Sabiniane decreed fyrst that the people should be assembled and come together to heare their diuine seruyce at certayne houres of the day by ryngging of bels In the yeare c. 603. Plat. Durand D. Barns Pantal. Pope Iohn the .xxii. ordayned that bels should be tolled euery daye thryce in the euening and that then euery maÌ„ shoulde streyght wayes knele downe say thrice the Aue Maria in the worship of our Lady In the yere c. 1309. Chron. Ioannes Stella Pope Calixt the thirde also made a decre y t euery day at xii of the clocke y e sexten or parish clerke shuld toll noone and y t so many as heare y e bels streight waies shoulde say an Aue Maria in the honoure of oure blessed Ladye In the yeare of our Lorde 1455. Phil. Bergom Durandus sayth that bels be of suche vertue that when they be roung they stirre men to deuotion they preserue the frutes of the earth they kepe both the mindes and the bodies of the faithfull from al daunger they put to flight the hostes of our enemyes dispatche all the suttelties of oure euell willers they cause the boysterous hayle y e sharp â—â—ormes the violent tempestes the terrible thundringes the fearefull lyghtnings and fearce
windes to cease they driue away also al wicked spirites and deuills Ration di off Pope Vitalian brought in Organs to make the people merye In the yeare of oure Lorde 653. Chronic. Volat. Platina c. Pope Sixtus the seconde ordayned fyrst of al that the Supper of the Lord shuld be celebrated at an altare which before was not the vse For the holy mysteryes of the Lordes bodye and bloude vntill that time was ministred vpon a table according to the practyse of Christ of hys Apostles and of y e primatiue Church And here may all men see from whence the popyshe altares come for the which the stubborne sturdye stoute papistes doe so stoutly striue Aboute the yeare of oure Lord if stories bee true two hundred three score and fiue came in the altares fyrste into the Church Other affyrme that they came in aboute the yeare of our lorde 294â— But I beleue that altares came not in the Churche before the yeare of our Lorde 590. When the popishe peuyshe priuate Masses beganne fyrst to creepe in â–ª Volat. Durandus Fasciâ— Temp. Mas. Pet. Aequillinus Ioannes Stella Pope Felix the fyrst instituted the halowing of altares commaunding y t no Masse shoulde be song vpon any altare til it be halowed In the yeare c. 272. Sabell Pantal. Pope Hormisda decreed y t no altares should be set without the consent and special licence of the Metropolitane or of the Byshop of the diocesse In the yere of our Lord. 514. Chron. Ioan. Stella D Barns Pope Boniface the thyrde appoynted white linnen clothes to be layd vppon the altares In the yere c. 605. Pol. Pope Sixtus the fyrst ordayned that the corporasse clothe which the prieste vseth at hys masse shoulde be made of fine white linnen cloth In the yere c. 129. Plat. Sabell Grat. D Barnes Pantal. The same Pope also ordayned that laye men but specially laye women shoulde not once touche the ornamentes of the Church as copes vestments altare clothes c nor the halowed vessell as Chalice Pixe Crosse Chrismatorye Sensers Candlestickes c. Plat. Sabell Pope Stephen the fyrst made a decre y t a priest in hys diuine seruice shoulde vse none other but halowed garments In the yeare c. 261. Sabell Pope Adriane the fyrst being bishop of Rome there was a synode or councell holden at Franckforde in y â— which it was decreed that whosoeuer doth any seruice in the Churche he shoulde weare a surples vpon hys backe in seruice tyme and no man to goe in hys common apparel withoute a surples no not so muche as the sexten or Belringer In the yeare of our Lord. 796. Christ. Massaeus Pope Siluester the fyrst coÌ„maunded that the priest at his masse shuld weare no silke nor any coloured clothing but a white linnen Albe only For Christ sayeth he was buryed in a fyne white linnen cloth In the yeare c 315. Grat. Plat. Ioan. Stella D. Barns Pope Zepherinus commaunded chalices of glasse to bee vsed in the ministration of the Lordes Supper In the yere c. 208. For before that tyme the sacrament of the holy signe of Christs bloude was ministred in cuppes made of woode accordyng to y e vse of Christ of his apostles of y e primatiue church Petrus de nat Plat. Math. Pal. Pantal. Pope Vrban the fyrst ordayned afterward that the chalices should be made eyther of siluer or of golde or of tinne In the yeare of our Lord .222 Platina Grat. Pol. Bergom The saying of Byshop Boniface concerning chalices and byshops is very notable and aunswereth iustly to our tyme. Olim inquit Episcopi aurei ligneiâ— vtebantur calicibus nunc vero lignei Episcopi calicibus vtuntur aureis In times paste sayth he Golden byshops vsed wodden chalices but now wodden bishops vse golden chalices Pope Leo the second deuised y t Paxe In the yeare of our Lord. 676. Platina Pasc. Temp. Pope Innocent y e third inuented pixes and boxes for the reseruation of the sacramentall bread In the yere c. 1195. Paul Volat. Phi. Pol. Pantal. Pope Agapetus the fyrst commaunded the people to go on procession on y e Sondayes to folowe the crosse In the yere c. 533. Plat. Pal. D. Barns Pope Gregorye the fyrst broughte in banners into the churche Thys was that Gregorye whiche sente Austen the Monke into Englande to preache to the englyshe nation the fayth and doctryne of the bishop of Rome with al hys superstitious traditions counterfayte religions and such other wicked abhominations Thys Monkyshe Austen with xl Monkes moe when they arriued and came on lande in the easte side of Kent in y e Iland of Thanet entred in with a crosse with banners displayed hauing a crucifixe paynted vppon euery one of them singing the Letanye with orate pro nobis to al aungels Archangels Patriarches Prophets priestes Apostles Martirs Confessors Uirgins Monks Nunnes Heremites and finally to all he saintes and shee Saintes y t they mighte haue good lucke and well to fare in settyng forth their Romyshe religion Whiche swarme of monkes when they hadde once thorow their hipocrisy and flattering obtained of y e Kyng to inhabite at Canterbury went ioyfully forth on their iourney hauyng their crucifiâ—e crosse and banners borne before them and singing Alleluia with a lustye courage and merye voyce vntil they came to y e city where they practised al kinde of superstition as beades bidding popyshe fasting wiuelesse liuyng long laten Mattens and Masses singing Saintes reliques boastyng c. In the yeare of oure Lorde 590. Chron. Ranulphus Cestrens Pope Fabiane the fyrste deuised the Chrismatories In the yeare c. 242. Plat. Volat. D. Barns Pope Leo the thirde brought in the sensers In the yeare c. 817. Pol. Doct. Barns Pantal. Pope Alexander the fyrste as they fayne inuented the holy water with the holy water buckets and sprinckels In the yeare c. 119. Libro Concil Grat. Pol. Plat. Sabel Pope Siluester the fyrst with y e oyle brought in also the oyle pots In the yeare c. 315. Sabell Plat. Pantal. Pope Iohn the eyght made a decree that if any man dyd take awaye anye thyng once appoynted and dedicated to y e seruice of god either out of an holy or vnholy place y e same man should be counted gilty of sacrilege In the yeare of our Lorde c. 887. Quest. 17. cap. 4. Siquis Ioan. Laziard Of Images to be had in Churches PAulinus Bishop of Nola as some write was one of the firste promoters chiefe proctors to haue Images in Churches In the yeare c. CCCCL Pantal in Chronogra Pope Gregory the first ordained that Images should be had in Churches for to be laye mennes bookes but by no meanes to be worshipped nor kneled vnto In the yeare of our Lorde 590. Greg. Lib. 9. Epist. 9. Chron. Pope Gregory
the second confirmed the hauing of Images in churches and did not only excommunicate the Emperoure for abolishing of images but he also most trayterously stirred vp his subiectes to rebell against him In the yeare c. 729. Blondus Chron. Pope Constantine gathered a councel at Rome against Phillip y e Emperour wherin he condemned the Emperour for destroying Images and made a decree for the establyshement of them in churches In the yere c. 769. Plat. Pol. Pope Gregory the thyrd made a law y t Images shoulde not onelye be had in churches as lay meÌ„s bokes but y t they also shoulde be worshipped and had in greater reuerence than euer they were before that whosoeuer were of a contrary opinion he should be condemned for an heretike In the yeare c. 740. Sigis. Blond Plat. Sabel Here maye all men learne to iudge with what spirite these Romishe Byshops are led whiche notwithstanding call them selues moste holye fathers Christes vicares in earth Peters successors holye Churche the spouse of Christe that pillare of truthe whiche cannot erre Pope Gregory the fyrst as you hearde admitted Images into Churches as laye mens Calenders or bookes but by no meanes to be worshypped Whiche also is more than can be proued lawfull by the worde of God Notwithstandynge nowe commeth this most holy father Pope Gregory the third and he appointeth Images not only to be in Churches as lay mens bookes but also to be worshipped that is to saye to kneele vnto theÌ„ to sense them to garnish theÌ„ with costly vestures to set vp candles before theÌ„ to go pilgrimage vnto theÌ„ to pray before them and to geue theÌ„ suche honor as by no meanes is due either to stock or stone The wordes of Pope Gregory the first are these coÌ„cerning y t not worshipping of images writteÌ„ in a certein epistle vnto Serenus Bishop of Massilia which did not only take away Images out of the churches wheÌ„ he see the people worshyp theÌ„ but he also brake theÌ„ all on peces breÌ„t theÌ„ It was sayth he declared vnto vs that thou beholdiÌ„g certain worshippers of images diddest break also cast away the same images out of the church Verely we coÌ„meÌ„d thy zele that thou woldest haue no man to worship that is made with haÌ„ds but yet we think Note good reader y t this Pope doth not playnely affirme by the autority of Gods worde y t images ought not to be destroied but only bringeth forth his owne thinking we thinke sayth he that thou oughtest not to haue broken those images For the pycture vnto this ende is set vp in the churches that suche as be vnlearned should at the least by seyng and beholdyng those Images reade on the walles that they are not able to rede on bookes c. Lib. 7. Epist. 109. Both Epiphanius and S. Austen numbreth among heretikes a certayne woman called Marcella whiche worshipped the images of Iesus of Paule c. and offered incense vnto them Here doth Pope Gregory the first with the coÌ„sent of Epiphanius and S. Austen condemne the iudgement of Pope Gregory the thirde concerning the worshipping of Images Where is nowe the spirit of vnitie become wherof these holy Fathers bragge so greatly Pope Stephen the thirde decreed that Images shoulde not onely be had in Churches but that they also should be senced In the yeare of our Lord. 772. Sigeb Plat. Voâ—at Pope Leo the thirde Pope Iohn the seuenth Pope Adrian the first with other made also decrees for y e establishment of Images in Churches as witnesse Sabel Paulus Aemilius Sigeb Plat. Volat. Fasci Temp. Pope Paule the first bearing rule Pipine king of FrauÌ„ce caused a Councell to be asseÌ„bled and called together concerning the hauyng and worshipping of Images where many learned men were present among whom there was greate contencion some accordyng to the Popes former decrees defendynge both the hauyng and worshippyng of Images some after y e doctrine of gods word vtterly condemning both the hauing and worshipping of Images affirming that it is directly agaynste the worde of God in the Temples of the Christians to set vp Images whiche should be nothing els than stumblyng blockes vnto the rude and simple people and great prouocations vnto Idolatry Notwithstandyng the Papistes and supersticious Hipocrites did beare suche a route and rule in that Sinode that the matter was coÌ„cluded on their syde so that from henceforth it shoulde be lawfull both to haue to worship Images not only of Christ but also of all saintes in Churches or els where although the expresse worde of God the exaÌ„ples of the primatiue Churche the iudgement of diuers godly learned men teach the coÌ„trary IoaÌ„ Laziard A certaine wicked woman Empressâ— of Greece called Iraene at the request of Pope Theodorus gathered together at the Citie Nice a swarme of Bishops to the number as they write of CCCL In the whyche Councell was also decreed that Images shoulde be had in Churches In tho yeare of oure Lorde 695. Blondus Plat. Eutropius Polid. Pantaleon c. But thys decreâ— lasted not longe For the Emperour Constantine the sixt her sonne seynge the greate abhomination that came by Images so sone as he came to rule brake that decree and made a strayght lawe agaynst the â—auynge of Images in places where Christen men come together to praye But the wycked woman hys Mother afterwarde thorowe the crafty councell of the blooâ—dy Papistes founde the meanes to apprehende her sonne to depryue hym of hys Empyre to put out hys eyes and to cast hym into prisoon where he most miserably dyed Oh vnnaturall Mother yea O vnnatural monsture Afterwarde thys dounghel of Idolatry and superstition set vp agayne her Idoles and mahomets But when Nicephorus came to the Empire he did not onely put her down caste her into prison where she by the ryghtuous iudgement of God most vilesy dyed accordynge to thys saying of our Sauioure Christ With what measure ye mette vnto other with the same shall it be mette to you agayne but he also destroied al her poppets suffryng no images to remayne in the temples whiche order all the Emperoures of Greece obserued euer after as hystoryes make mention except one Theodorus Lascaris whiche at a certayne councell holden at Lugdune agreed to the Byshop of Rome in admittyng Images But hys subiectes therefore depryued hym both of hys Empire and dignity Barthol Westmerus Certaine godly Ciuile lawes agaynste the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuerse godly learned men LEo the third Emperoure of Grece assembled together at Bizance three hundred thirtie godly learned Bishoppes whiche with one consent agreable to the worde of God decreed with the assent of the Emperour and of the nobilitie that al Images should be takeÌ„ out of churches and burnt openly Moreouer the Emperoure himselfe at Constantinople threw out of the temples all the Images
of Aungels Martyrs virgins saints yea and of Christ and burnt them in the opeÌ„ market made a law that whosoeuer resisted his procedinges in this behalfe he should suffer death In the yeare of our Lord. 784 Blondus Eutropius Platin. Matth. Palmeâ—us c. Constantine the Emperour kept a couÌ„cell at Constantinople in the which were present a greate number of godly Bishops and other learned men where it was lykewyse decreed that Images should be cast out of Churches and by no meanes be suffred in such places as christen men resorte vnto for to praye vnto their Lorde God In the yere c. 739 Sigesb P. Aemilus Pantal. The noble and Godly Emperours Valens and Theodosius made a law that no man shoulde make or cause to bee made any Image of oure Sauioure Christ neyther by paynting nor by grauyng nor yet by any other waye but that wheresoeuer any such Image shoulde bee found it shoulde vtterlye bee taken awaye and destroyed And whosoeuer woulde attempte to doe contrarye to thys theyr acte they appoynted certayne greuous punyshementes to be executed vpon the transgressoures and breakers thereof as a lawe grounded both vpon the worde of God and vppon the decrees and constitutions of the most worthy aunciente Emperours and reuerende byshops Petrus Crinitus Lib. 9. de honestae disciplina Sabanus King of y e Bulgarians made also the lyke lawe in hys Realme for y e abolyshmente of Images oute of the Churches In the yeare of our Lorde 765. Sabell Mass. Pantal. Philip y e Emperour likewise made a straight lawe for the abolishyng of Images In the yeare of our Lorde 730. Sabel Paulus Diaconus The noble Emperoure Adrian commaunded y t there shuld be no Images set vp in temples or Churches Ioan. Laziardus Calcobertus King of England destroyed in hys Realme when he receaued the faith of Christ all the Idolls poppettes Maumettes and Images that he founde or coulde come by In the yeare of oure Lord. 640. Ioan. Laziard â–ª Vincentius Pope Gregory the fyrst after that he was appoynted Byshop of Rome coÌ„maunded that all the Idolles and Images of the Heathen should vtterlye be defaced theyr heades cutte of and theyr other members in all poyntes mangled and disgraced and so in fine destroyed that no occasion of Idolatry mighte afterwarde be geuen In the yeare of our Lorde 590. Ioan. Laziard Chronica Pope Constantine the second whom the seditious tirannicall and superstitious papistes did afterward violently depose cruelly thrust into a monastery as into a vyle and stincking prison and most vnmercifully put oute hys eyes commaunded that no Christian shuld worship any Image eyther of God or of any Saint or inuocate or call vpon the Uirgine Marye or any other saint in heauen with their prayers but worship God in spirite and truth and call vpoÌ„ his glorious name thorow Iesus Christ our alone Mediatour Aduocate and Intercessoure In the yere c. 769. Ioan. Laziard The Councel Agathense made a decree that there shoulde be no pictures in Churches and that no thyng should be painted on the walles of Churches that is honoured and worshipped In the yeare of oure Lorde 440. Libro Concil Durand The Councell Toletane the twelfth holden in Spayne made constitutions both agaynst Images and agaynst the worshippers of images In the yere c. 712. Chron. Concil The Councell Elibertine likewise holden in Spayne decreed that all pictures should be had out of churches and that nothyng that is honoured or worshipped shoulde be paynted on the church walles In the yeare c. 345. Isidorus Tom. 1. Concil The holy Byshop Epiphanius commyng into a churche to praye sawe a vayle there haÌ„ging wherin was paynted y e image of Christ or of some saint So sone as he saw it he cutte y e Image away and sayd that it is contrarye to the authoritye of the holy scriptures to haue the Image of any man in the Churche of Christ. In the yere of oure Lord. 565. S. Hieronymus Chron. Thys Epystle which the aforesaid holy and godly learned Byshop Epiphanius wrote of thys matter vnto Iohn Byshop of Ierusalem in the Greke toung and Sainte Hierome translated into Latyn and the words are these in Englishe WHen we went forth together vnto the holye place whiche is called Bethel y t we shuld make there a collectioÌ„ for the poore accordyng to the custome of Christs Church came vnto a village which is called Anablatha and as I passed by sawe there a candle burning I demaunded what place it was And when I had learned that it was a Churche I entred into it for to praye where I found a vayle hanging on the dore of the same church dyed paynted and hauing an Image as it were of Christ or of some saint For I do not well remember whose Image it was Therefore when I sawe thys in the church of Christ contrary to the authority of the scriptures that the Image of a man did hang there I cutte it away and gaue rather couÌ„cell to the kepers of y e same place that thei shuld lappe and burye some poore dead man in it But they murmured at the matter and said If he wuld cutte it it wer conuenient that he shoulde geue an other vayle in the steade of the other Which thing wheÌ„ I heard I promised y t I would geue theÌ„ one send it vnto them out of hand But while I sought to send a good vaile for y e other I haue made some delay in the matter For I thought I shuld haue had one sent vnto me froÌ„ Cyprus But now haue I sent such as I could gette and I pray thee y t thou wilt commaunde the priests of the same place to receaue the vayle of the bringer y t we haue sente to geue commaundement y t froÌ„ henceforth no such vayles be hanged vp in y e church of Christ as be contrary to our religion Here thys most Godly byshop with manyfest playne and euident wordes pronounceth and declareth that it is agaynst the holy scripture our religioÌ„ that the Image of Christ shuld be had in the temples of the Christians so far is it of that the Images of any saints ought to be placed in theÌ„ Hereof maye we easely gather that S Hierome also and all the other godly Byshoppes whiche were both before and in hys tyme dyd agree in thys poynte with Epiphanius that the Images of Christe and of the Saintes are by no meanes to bee suffered in the Churches of the Christians For in the tyme of Saint Hierome and certayn yeres after him we do not reade that any Byshop beeing of a sounde and perfect iudgement coulde euer abyde that images should be placed in the temples of such as professe Christ. The Godlye learned Byshop S. Athanasius proueth euidentlye agaynste all Imagemongers that men maye learne to knowe God better by liuyng creatures whether they be
Isidor Volat. Platina D. Barns Some make Pope Theodorus author of it which liued about the yere of our Lorde 613. Chron. Fasciculus Temporum Durandus Guilielmus Durandus sayeth y e Saincte Ambrose made the benediction or prayer wherewith the Paschall Taper is halowed on Easter euen He sayeth moreoueÌ„r that Augustinus and Petrus Diaconus the Monke made also other benedictions whiche are not in vse Rat. di offi Of Oyle and Creame and of the halowing of the same POpe Clement the fyrst brought fyrst of all the Oyle Creame into the Church In the yere of our Lord .92 Some attribute this ceremonye to Pope Siluester the fyrst In the yere c. 315. Chron. Lib. Concil Pope Fabian ordayned y t the Oyle and Creame which are vsed to be kept in the Chrismatorye for sundrye purposes and vses should be renued euery Maundye Thursdaye and y t the olde shuld be brent For saith he it is a new sacrament therefore must it alwaies be renued and the olde brent De conse Dist. 3. Cap. In literis Plat. Volat. Fascicu Temp. Polyd. Pope Siluester the fyrst gaue straight charge y t neither deacoÌ„ nor priest shuld presume to halow Oyle and Creame but only the Byshop In the yeare c. 315. Lib Concil Pope Anastasius the fyrst commaunded that so soone as the Byshop hath halowed the Oyle and Creame either the Subdeacons or the Deacons with all expedition should carrye it vnto all the Churches thorowe out the diocesse that it may be in a readinesse agaynste Easter day In the yeare of our Lorde 404. Lib. Concil Chron. Of the Fire on Easter euen and of the Halowing therof POpe Zozimus ordayned not only y e Paschall Taper to be halowed on Easter euen but also that a Fire shoulde be made in euerye Churche on that day and halowed againe that the Paschal should be lightned with the flame of that Fyre and al other candles in the Churche In the yeare c. Chron. Germ. Of Halowing the Fonte on Easter euen POpe Pius the firste brought in the halowing of y e Fonte In the yere c. 147. Plat. Sabell Pope Leo Pope Damasus and S. Ambrose added the Exorcismes or coniurations and the benedictions or blessings with the other solemnities that be vsed at y e halowing of the Fonte as droppyng the candle into it the priestes breathing into it the deuiding and casting out of y e water c. Chron. Germ. Guil. Durand in Rat. di off Of halowing new Frutes POpe Eutichianus decreed that all new frutes but specially Beanes Grapes shuld be blessed coÌ„secrated and halowed vpon the altare In the yere c. 276. plat polid D. Barâ—s Of Fasting SAint Peter the Apostle of Christ first Pope of Rome as the Papistes fayne where he lyued by the space of xxv yeares and reygned the great and high Byshop ordayned that both Aduent and Lent shoulde be solemnely deuoutly fasted of all christen people in the remembraunce of the first and seconde comming of our Lord Iesu. In the yeare of our Lord. 36. IoaÌ„ Laziar Chron. Angl. Durand Guilihelmus Durandus sayth that after the mind of S. Gregory de consecrat dist â— Lent is counted to begynne on the firste Sondaye in Lent and to ende easter euen whiche tyme sayth he containeth xlii dayes of the which take away the sixe Sondayes so there remayne onelye 36. dayes Therefore that the number of forty dayes whiche Christe fasted might be perfited the aforesayd Pope Gregory added and put to Lent foure dayes of the weeke that go before that is to saye Wednesday Thursdaye Frydaye and Saterdaye De consecra dist 5. Quadragesima Durand in Rat. di off Telesphorus as other affirme whiche I thinke to be more true appoynted firste of all Lent to be fasted before Easter And he moreouer added an other weeke to it whiche is commonlye called Quinquagesima This weeke he coÌ„maunded the priestes to fast more than the laytye bicause they whiche ought to be holier than the reaste shoulde in this ordinarye faste shewe more abstistinence than other In the yere of our Lord. 139. Lib. Concil Euseb. Sabell Polid. D. Barnes In a certain Sinode holdeÌ„ at Nice it was ordained that the fasting of Lent which before endured from the sixt day of Ianuarye vnto the sixtenth daye of February should begyn and ende as it is now vsed Chron. Ranulphus Cest. Carcombertus king of Englande was the first that commaunded the inhabitantes of England to fast Lent about the yeare of oure Lorde 645. Sigeb in Chron. Pantal. Pope Gregory the second made a decree that christen men should fast also on the thursdayes in Lent which was neuer vsed afore and that there should be solemne massing also on those daies in Churches But Pope Melchiades ordayned that no man shoulde faste the Thursday no more than the Sonday For sayth he as the sonday was soleÌ„ne bicause of the resurrection of the Lord so lykewise ought thursdaye to be bicause on that day Christ instituted his supper and ascended into heauen In the yeare of our Lord. 729. Sigebertus in Chron. Guil. Durand Pantal. Pope Siluester the firste ordayned that Wednesday Fryday and Saterday should be fasted euery weeke thorow out the yeare As for Sondayes thursdayes he woulde haue them be kept merely holy with double feast as they vse to say in holy kitchin For on the sondaye sayth he tâ—e Lorde Iesus rose vp from death to lyfe and on the Thursday he ascended into heauen he instituted the Sacrament of his body and made the holy creame In the yere of our Lord. 315. Bergom Pope Gregory the seuenth renewed the saterday fast and commauÌ„ded that there should be no fleshe eaten of Christians that daye In the yeare c. 1073. Plat. Volat. Nauclerus Ioannes Stella de consec dist 5. caâ— Quia dies Sabathi Many attribute the Saterday fast to Pope Innocent the firste In the yeare c. 408. Grat. Sabel Fasci Temp. Pantal. And Pope Innocentes reason why men should fast the saterday is this First bicause on that daye Christ lay buried in the Sepulchre Secondely bicause his disciples for verye sorowe fasted that day Lib. Concil Chron. Chronicarum Alb. Crantzius Notwithstandynge Guilihelmus Durandus saith that Pope Innocent made a constitution y t the saterdaye in Lent should not be fasted bicause the Lorde rested in the sepulchre on the saterday â—or a token of the quietnesse and reast that we shall hereafter haue wherein â—â— in the Festiualle on this manner Good freÌ„des this weeke ye shall haue Imber dayes that is Wednesday Friday and Saterday the which dayes Calixtus the Pope ordayned foure times in y e yeare to all that be of conuenable age to fast for certayne causes as ye shall heare Our olde fathers fasted foure times in the yeare agaynste foure high and solemne feastes and if we will shewe vs good
shuld either teach or beleue the coÌ„trary vnder payne of the great cursse If any man dyd he shoulde be reputed and taken for an heretike In the yeare of our Lord. 1317. Ioan. Laziard Pope Caius ordayned that no heretike nor heathen man shoulde accuse a ChristiaÌ„ before any Iudge In the yere of our Lorde 284.2 Q. Cap. 7. Pagani Christ. Massaeus Pope Liberius being bishop of Rome aboute the yeare of our Lorde 364. It was decreed in the Councell Laodicen that heretikes which remayne in their heresie shoulde not be suffered to come into the temples of the ChristiaÌ„s Lib. Conc. cap. 6. In the same councell it was also enacted that no Christen man shoulde geue hys chylde to be maryed vnto an heretike or schismatike cap. 10.31 Agayne that whosoeuer dyd forsake true Martyrs of Christe and followed the false Martyrs whiche are heretikes and schismatikes shoulde be accursed Lib. concil cap. 34. Barthol Carranza Pope Fabian made a good Godlye decree y t the true Christians should aboue al things auoyd the coÌ„pany of heheretikes schismatikes of al such as maintayne an other faith and doctrine than the Apostles of Christ their successours haue receaued and taught lest by keping company with them they shoulde fall into the snare of Sathan Lib. Concil Barth Carranza In the yeare of our Lorde 241. Pope Innocent the third bearing rule In the yeare c. 1215. the Councell Laterane was celebrated where were present two Patriarches one of HierusaleÌ„ an other of ConstaÌ„tinople .lxx. Archbishops Metropolitanes .iiii. C. Byshops xii Abbottes .viii. C. CoÌ„uentual Prioures the Legates of the Greke Romane Empyre besides the Oratours and Embassadours of the kings of Ierusalem of Fraunce of Spayne of England and of Cyprus In thys Councell it was decreed that all heretikes so many as did in any point resiste the Catholike faith should be condemned as Schismatikes and deliuered to the secular power or their Bayliffes or Shierifs to be punished accordingly and that if they were priests or of the Clergye they should fâ—rst of al be regraded from their orders and afterward committed to the temporall officers As for their goods the Laytie shal not medle with them but they shal be applyed to the vse of those Churches of whom they receaued their stipendes or wages But if they be lay men to geue them ouer streightwaies to the seculare power to be punished accordingly and their goodes confiscate In the same Councel it was also determined that if any persons were founde onely suspecte of heresie except that they be able thorowly to purge to clere themselues should be accursed and that if they so continue by the space of one whole yeare that they should be condemned as heretikes Moreouer in that Councell it was also decreed that the secular powers of whatsoeuer office or degree they be should be admonished and charged yea and if nede be enforced and compelled by the ecclesiasticall censure if they wil be reputed and taken for faithful men openly to sweare for the defence of the faith that they shall to the vttermost of their power faithfully and diligently roote out destroy in all their kingdomes dominions and landes all such persons as the Catholike Church hath condemned for heretikes so that euery person receauyng any office dignitie or promotion either Ecclesiasticall or temporall shall be bounde to obserue this decree concernyng this dispatche of heretikes But if so be that any temporal lord or ruler being required and admonished of the church so to do shall neglect to purge his land of those heretikes that then euerye suche person or persons so offendyng shal be excommunicate by the Metropolitane and other Byshops of that prouince It was further determined in the aforesayd Councell that if that Lorde or Rular do refuse by the space of one hole yeare to satisfie and to accomplishe the decrees of the aforesaid Councell that then signication shoulde be made thereof to the highest bishop y t is to say to the Pope that he may denounce that from y e time forward that Princes subiectes are absolued and vtterly deliuered froÌ„ shewyng or owing any fidelitie or obedieÌ„ce towarde hym Agayne that the Pope may geue that laÌ„d to be occupied enioyed of the Catholikes to possesse it all heretikes beyng rooted out quietly and without any contradiction c. Lib. Concil Barthol Carranza Pope Nicolas the first made a decree that whosoeuer goeth aboute to take any priuilege awaye from the Church of Rome or denyeth that to be the head of all Churches falleth into heresye and is in dede a playne heretike Ipso facto In the yeare of our Lorde 871. Dist. 22. cap. Omnes Pope Gelasius the firste decreed that as no man ought to kepe companye with heretikes so lykewise ought no man to dispute and to conferre with them In the yeare c. 494. Caus. 24. Quest. 3. cap. cum quibus Pope Vrban the first pronouÌ„ced y t he whiche defendeth heretikes is not only an heretike himself but he is also a captaine of heretikes In the yeare c. 222. Causa 24. Quest. 3. cap. Qui aliorum In the Councell Aphricane it was determined that if any Byshop made any heretike his Executor giuing him his goodes although he were hys nye kinsemaÌ„ y e same Bishop shuld be excoÌ„municate yea though he were dead that his name shoulde by no meanes be recited among the priestes of God In decret Gregorii noni De hereticis Tit. 7. Lib. Concil In the Councel Laterane it was forbidden that any man should receaue in to his house or into his dominions heretikes or cherishe them or by and sell with them and that if any maÌ„ did contrarie to this decree he should enioy no ecclesiasticall priuilege nor be buryed among other Christians In a certayne generall Councell it was decreed that those Catholikes whiche would take vpoÌ„ them the signe of the Crosse and maÌ„fully fight against the heretikes vnto the vtter destructioÌ„ and rooting out of theÌ„ y t they maye no more trouble our mother holy Church nor her deuoute ChildreÌ„ should enioye that pardon and those holy priuileges which are graunted to them that go to fight for the holye lande or geue any thing therunto Lib. 5. de heret tit 7. Of excommunication POpe Calixtus the fyrst made a decree y t no Christen maÌ„ should communicate or bee familiar with him y t is excommunicate eyther in prayer or in eating and drinckyng or in any other point of amitye no nor yet bydde hym once God speede accordyng to the doctrine of the Apostle Agayne if any man presumed to doe the contrarye wittingly of a set purpose y t the same person shuld also be excommunicate In the yere of our Lord. 217. Lib. Concil Bartholom Carrantza Mich. Buccingerus The same decree made Pope Fabian also In the yeare of our lorde
of thundring the senteÌ„ce THe Prelate hauyng on hys Albe with the other Priestes that are in the Churche the Crosse beyng lyft vp and the candels lyght standing in the pulpit let them pronounâ—e the wordes that folowe EX authoritate dei patris omnipotentis beatae Mariae Virginis omnium sanctorum excommunicamus anathematizamus diabolo commendamus omnes supradictos malefactores Excommunicati sint anathematizati diabolo commendati Maledicti sunt in villis in campis in vijs in semitis in domibus extra domos in omnibus alijs locis stando iacendo surgendo ambulando currendo vigilando dormiendo comedendo bibendo aliud opus faciendo illos a luminibus omnibus bonis ecclesie sequestramus diabolo damnamus in paenis inferni animas eorum extinguamus sicut extinguitur ista candela nisi resipiscant ad satisfactionem veniant That is to saye By the authoritye of God y e father almyghtie and of the blessed Uirgyne Marye and of all Sainctes we excommunicate we cursse and committe to the Deuyll all the aforesayde malefectoures and euyl doers Excommunicate mought they be curssed and giuen ouer to the Deuill Cursed be they in Townes in Fieldes in Wayes in Pathes in Houses out of Houses and in all other places Standyng Lighyng Rysyng Walkyng Runnyng Watchyng Sleaping Eatyng Drinkyng and whatsoeuer thynge they doe besydes We sequester them from the thresholdes and all the goodes of the Churche and we giue them ouer to the Deuill And let vs quenche their soules in the paynes of hell as this candle is now quenched and put out except they amende and come vnto satisfaction Finita sententia extinguat lumen ad terrorâ— pulsatis caÌ„panis That is to say When the senteÌ„ce is ended let him put out the candle to make the people the more afraide and ring the belles In an olde written boke I find thus written The Articles of the generall senteÌ„ce must be read foure times in the yeare openly in the Churche before all the people yea and that in the mother tong that is to say the first sonday of Aduent and the first sonday of Lent Trinitie sondaye and on the sondaye whiche is within the Octaues of the Assumption of the blessed virgine Mary And when the Priest hath read the Articles of y e general sentence let hym with all hast put out the candle which he holdeth in his hand and with great violence cast it away from him saying Auctoritate dei patris omnipotentis filij Spiritus sancti sanctae Mariae Matris domini nostri Iesu Christi sanctoruÌ„ Apostolorum Petri Pauli omnium Sanctorum sanctorum Canonum nostri Ministerij excommunicamus anathematizamus a Sacramentis sanctae ecclesiae a coÌ„munione corporis sanguinis domini nostri Iesu Christi sequestramus omnes illos vel illas qui praenominati sunt Et sicut extinguitur haec lucerna hominum ita extinguatur lumen eorum in secula seculorum nisi ad emendationem satisfactionem venerint Fiat fiat Amen That is to saye By the authoritie of God the father almightye and the Sonne and of the holy Ghost and of S. Marye the Mo of our Lorde Iesu Christ and of y e holy Apostles Peter and Paule and of al Saintes and of the holy Canons and of our ministerie we excommunicate we curse and we sequester from the sacramentes of holy church and froÌ„ y e coÌ„munion of the bodye and bloud of oure Lorde Iesu Christ al those men or women that are to fore named And as thys candle which meÌ„ vse is quenched and put oute so let their light be quenched and put oute worldes withoute ende excepte they amende and make satisfaction So be it So be it AMEN The priest must take hede sayth the olde written boke that he reade not on the foresayde sondayes the generall sentence at masse time after y e Gospel as certain vndiscrete priests do by this meanes interrupting the masse but he shal read it either immediatly after the aspersion or sprinckling of y e holy water or els after the procession Hereafter followeth a treatise of the articles of the generall greater curse found among other old bokes at Cantorbury in the parishe church of S Paule In the yeare c 1562. GOod men and women it is ordayned by the councell of al holy church fyrst of oure holy father the pope of Rome and his Cardinalls and by all hys councel and sithen of al Archbyshops and Byshops and by all the Clergye of holye church y t euery man of holy churche y t hath cure of mans soule that is to say persons vicares and paryshe priests should shewe among hys parishoners foure tymes of the yeare the articles that bene written in the generall sentence that is to saye the poyntes that longen to the greate curse The one daye is the fyrst sondaye of Aduente The second day is the fyrst Sonday in cleane lenton The thirde daye is the sondaye next after Whitsontide And the fourth day is the next sonday after the Assumption of our Ladye And the poyntes muste openly bee taught and shewed to the people or leude men y t they maye knowe the greate mischiefe and disease thereof y t no man or womaÌ„ should be perished for defaulte of learning ne haue matter to excuse hem by Wherefore ye shoullen vnderstande at the beginning y t thys worde Curse is thus much to say as departing fro god and al good workes Of two manner of cursing holy church telleth The one is cleped the lesse curse The other is cleped the more curse That we clepen the lesse curse is of this strength y t euery man and woman y t falleth therin it departeth hym froe al the Sacraments y t beene in holy Churche y t they maye none of hem receaue tyll they bee assoyled for ryghte as a swearde departeth y e head or y e lyfe from y e body right so as to saye ghostlich Curse departeth mans soule fro god fro al good workes The more curse is much worse is of this strength for to departe a man fro God and fro all holy church and also fro y e company of all Christen folke neuer to be saued by y e passion of Christ ne to bee holpen by the Sacramentes that bene done in holy Churche ne to haue parte with any Christen man â— Clerkes sayen that a childe before that he is christened it hath a wicked spirite dwelling within hym in hys soule the whiche wicked spirite is halsed or coniured or caste out of hym thorowe the prayer of the prieste before the churche dore when it shall be christened The which sacrament of baptisme is grouÌ„ded in holy writ and is beginning of al other sacramentes and was veriliche betokened in the passion of oure Lord Iesu Christ by water that ranne oute of hys side from
☜ ☜ Laboure Godlinesse Diet. ☜ ☞ Paule the playne a worker of miracles Iohn the Heremite Iohn the Heremites apes The wickednesse of y e IoaÌ„nites The beginning of the Aâ—ckers proâ—ession incerten Iudith viii A comparison betwene Iudith oure Râ—cluses The yron grates of the Ankers The Ankers profession The beginning of moÌ„kish orders Whye they are called Monachi Euill â—ede groweth fast The beginning of Nunnes Nunnes forbidden to read the holy scriptures Oclon teÌ„der of MoÌ„kery Bruno The destructioÌ„ of y e TeÌ„plars O Antichristian hipocrites What the Starre signifieth Math. v. Dan. xii Note well A monstruous multitude of moÌ„kish monstures Monkes forbiddeÌ„ to eate fleshe The election of Abbotes Monkes may not depart out of their cloister without licence Monks admitted vnto holy orders Monkes spirituall ministers Cloysterer deuysed This decre is wicked Monkes at libertye to tary in their cloysters or not The vowes of chastitye pouertye obedience The yeare of probatioÌ„ An acte not to bee disâ—â—aysed Monkes good and godly Gen. iii. Psal. 128. The chanoÌ„s clothyng ☞ The wickednesse of â—hite Fryers Math. 23. A noble notable lye A tale of a tubbe Iohn x. Math. x. A grosse vnderstanding of the Scripture Minores Note of Fraunces Truth The planting exâ—iâ—pyng of the obseruaunt Friers in Englande The Priuileges of the Gray-fryers Silence at the table ContentioÌ„ among Friers â–ª which of their orders is most holy Priuileges grauÌ„ted to the foure orders of beggers Fryers The beginnâ—nge of Nunnes ☞ A tale of a tubbe The age of Nunnes to be professed on what daye they shalbe professed The Nonnes vayle wimplâ— No NuÌ„nes Godmothers The rule not obserued Nonnes â—aye not marry by the Popes lawe Constantine y e Emperour The beginnynge of Christen mens temples â—aâ—â—wyng of churches 〈…〉 of the Papistes Papistes enemies of gods truth Bishoppes church halowers onlye The dedition feast Sanctuaries The trimmyng of Churches Women maye not come into the churche but with couered faces Walkynge vp down in churches at seruice tyme forbydden Churcheyardes and halowynge of the same Parishes deuided A good law Fontes Roodeloft Lampes Light before sacrameÌ„te of y e altare Oyle Tapers Torches Candles Belles Ringing to seruice The Aue bell The noone bell The wonderful vertue of bels Organs â–ª Altares When altares came fyrst into y e Churches Halowing of altares Altare clothes An hye poinâ— in a lowe house Copes â–ª UestmeÌ„ts Surplesse Linnen Albes Chalices of Glasse Cuppes of beoode Chalices of golde siluer and tinne Paxe Crosse â–ª Banners Austen the monke Chrismatoryes Sensers Holy water buckets sprinckles Oylepots The fyrste procter and promoter of Images Images not to be worshyppâ—d A wicked acte of the Pope Images confirmed Images worshypped Note Popes together by y e partes amoÌ„g them selues Serenus the godlye Byshop of Massilia ☜ Sensing of Images A Councel assembled about Images A wicked acte Math. 7. Leo the Emperour Images taken oute of Churches and burnâ—e openly ☞ ConstaÌ„tine the Emperoure Ualens Theodosius Emperours King Sabanus Philip the Emperour Adrian the Emperour King Calcobertus P. Gregory the first Pope Constantine the seconde Ioan iiii Certayne godly councels condeÌ„ning the hauing of â—images in churches Epiphaniê° â˜œ It is agaynst the worde of God to haue Imaâ—ges iâ— Churches Athanasius Lactantius Austen The Image of God the father in the temples of the Papistes moste blasphemous Psal. 102. Malach. 1. Esay 40. Eusebius Images came from the HeatheÌ„ No Images were made of gods saints in the olde Testament ☞ Erasmus Roterodamus Cornelius Agrippa The beginning of our Images O abhomination Images cause of Idolatrye The FaÌ„sy of Gregory concerning Images Gods commauÌ„demeÌ„t forbiddeth Images ☞ Iohn v. Rom. x. Iohn x. Iohn vi Iohn 14. Baptisme ministred at all times and in all places and of all persons necessitye requiring Hereof came it that Midwiues Baptise infants The Baptisme of insantes A goodly custome Monkes maye not baptise nor be Godfathers Nunnes maye be no Godmothers Baptisme and buriall free Baptisme ministred of a Pagane is of force Baptisme may not be reiterated godfathers and godmothers One Godfather at Baptisme No father may be godfather to his owne childe Per quaÌ„ reguâ—am What ieoperdye is there in the matter A doubtful kind of baptising Ceremonies about Baptisme A mad and a folyshe decree Oyle cream crosses Oyle and cream tre â–ª The womens baptisme A good prouiso and a profitable Unleauened breade ☞ The carnal presence of Christ published by pope Nicolas in the sacrament TraÌ„substaÌ„tiatioÌ„ deuised and coÌ„fyrmed The Grekes would neuer admit traÌ„substantiation ☜ The sacrament worshipped â–ª carâ—ed about to the sicke c. The sacrament reserued Agaynste y e reseruation of the Sacrament Li 4 ca. 3 6 In i. Cor. cap. xi A vile a wicked decree Can the mouse or any other beast eate y e body of Christ. Priests only must carry the sacrament to the sicke Except it be to offer Lay people may not touche y e sacrament with theyr handes A good decree A godlye lawe and worthye to be practised ☜ The age of the communicantes Thrice in the yeare the holy coÌ„munion is to be receaued A fonde decree Heb. 1â— A good and godly law The sacrameÌ„t ought to be receaued vnder both kiÌ„des ☜ Note All the east churche receaue the SacrameÌ„t vnder both kindes WheÌ„ y e mistery of the Lords blud was taken away from the communion of the Laytye Iohn Wicliffe Iohn Husse Hieronimus de Praga With what forhead theÌ„ dare ye O vnshamfast Papists after the institucion of Christ. The good Monke of Eye Gala. iii â–ª Math. 26. Priestes may not receaue vnder both kinds except they Masse The bishopping of children ☜ Byshops only muste confirme children Byshops must be fasting when they confyrme children Rules concerning coÌ„fyrmation A lawe not to be â—espised Agaynst prâ—uy coÌ„tracts and stollen maryages 〈…〉 Halowing of the wedding bed A wicked acte Degrees of marying A more reasonable decree An homely maâ—ter Maryage forbidden in Lent WheÌ„ mariage maye not be celebrated What if a man purchase a dispensatioÌ„ for money Shal it not then be lawfull A folishe lawe Confession of sinnes to the Curate Confession may not be disclosed If this wer put in practise here in england it were not amisse namely for the youthlings sake Nectarius The annoiling of the sicke Diriges Masse of Requâ—em Sacrifice for the dead The masse a sacrifice for the dead One good turne aske an other The feaste of al soules A tale of a tubbe Ringing of belles to seruice An order for seruice Deus in adiutorium Gloria patri Psalmes Lessons Legendes The Martiloge Respondes Collectes Himnes Anthemes The order of y e quiere Laus tibi Te deuÌ„ â–ª c ForbiddeÌ„ Psalmes singing day and nyght Mattens of our Lady alleluia c forbidden Te deum Sainctes seruice Vt queant laxis Legendes Salue Regina Sequenteâ— Hymnes Respondes Collectes LeÌ„t seruice The longe Letanie of Sainctes A
Corpus Christi The beginning of the feast of Corpus Christi The doctrine of the festiual concerning the feaste of Corpus Christi Pardon be longyng to the feast of Corpus Christi Midsommer day The InueÌ„tion of the Crosse. The exaltacion of the Crosse. The transfiguration of oure Lorde The doctrine of the festiuall Thassmuâ—ion of our Lady Michelmasse day DedicatioÌ„ daye or Churche holy day The feaste of al saintâ— The feaste of al soules The beginnyng of the feast of all Soules The coÌ„ceptioÌ„ and presentatioÌ„ of mary with the feastes of Aunâ— Ioseph Fraunces The visitacion of Marye Candelmasseday The feasts of the foure Euangelistes and of the foure Doctours Sonday A godlye lawe and worthy to be obserued This godly decree is sâ—lenderly obserued in Englande A generall rule for holy dayes The coÌ„ceptioÌ„ of mary The Annunciation of Mary The visitatioÌ„ of mary The beginning of saintes making Dominikâ— Fraunces Anthonye de padua Fryers Elizabeth â–ª Saintes Clara Peter Marter Stanislaus Saintes Lewes byshop of Colossa Tâ—of Aquine Thomas byshop of Hereforde Saintes Bernardine the Grayfrier sainted Uincent Edmundeâ— Osmunde saintes Katerine sainted Iuo a saint Bonauenture a saint Bernarde a saint Heliopolde a saint Hughe of Lincolne a saint Hedwigis a saint Brigit a saint Vuolfgang a saint Iohn Gaulbert a saint Hughe the Monke a saint Lewes King of Fraunce a saint Edmund Peter de verona sainted Nicolas de Toleto a saint Pope Celestine a saint Charles y e great sainted Fraunces a sainte Thomas Becket sainted Of Beckettes translation Note A new idol set vp Becket the popes martyr saint A lousye saint an vnclenly Beckets penaunce very homely None saintes but such as the pope admi Swarmes of saintes The popes Sainctes ☜ Reliques set out to sale Reliques honoured Sainctes bones honored with Masses Hands of Shrines A good and godly acte but not profitable for the Popes market The anauÌ„ceâ— of Pilgrimages Pilgrimages maâ—e not be hindred Pilgrimes may not be euill entreated Gregorye the firste a greate promoter of pardons Popes pardons nets for money and allurements vnto vice The yeâ—â—â— of Iubile A prophecye The yeare of Iubile altered ☞ Stations Christes natles worshipped Greate giftes for so litle labour Pardon beades Stringing of beades Note these scholepoiÌ„ts The fyue Pardons beades The pardoÌ„ that beloÌ„g to y e â—eads BostoÌ„ pardon Ghostly father Uowes chaunged Seruice neglected pardoned An ante diâ— The chappel of Scalâ— caeli Purgatoâ—â— White meates Fleshe Buriall Large promises They al at â—ow by the word of god brought to nought according to 〈◊〉 prophecy of christ Euery plaÌ„t that my heauenly â—ather hath not planted shal be plucked vp by the rootes The price of y e pardon The pardoÌ„ of s Trinitye of houÌ„deslowe PardoÌ„s innumerable and good cheape â–ª Graciously considered Pardon of the Austen Friers Burton Lazare â–ª The pardoÌ„ of Sainet Mary of â—unciuall ☞ Giue and it shall be giuen to you Giue money and the smoke of Rome shall be giueÌ„ to you The pardoÌ„ of Saint Iohn of Beuerlay ☞ The pardâ—â— of Saint Cornelis at Weâ—â—minster The sepulchre pardonÌ„ S. Erasmus pardon Fiue special giftes Money is the Marchant in all the popes affayres What is to be done that wee may haue true pardoÌ„ What the popes pardons are Esay lv Math. xi Apoc. xxii Iere. ii Psal. xi The inuetour of the popes purgatory is not knoweÌ„ The studie of Sathan The true purgatorye is y e bloud of Christ. The popes purgatorye diuersely maintained Where purgatorye is Luke xv The varietye of papists in placing of purgatorye The tormentes of Purgatory 1. Cor. iii. Psal. 66. Dist. 7. cap. Nullus ☞ Serm. 41. de animabus What most greuous paynes there are in Purgatory Example Howe is this proued The infinite multitude of soules in Purgatorye ☜ Iob. xix Remedies deuised by the papists agaynst the tormeÌ„â—s of Purgatory The churches Church militant Church trinuâ—phant Church expectant Prayer for soules in Purgatory ☞ Prayer almosse Fasting pilgrimage pardons and Masses deliuer soules out of Purgatorye The profit of euerye Masse The doctrine of the festiuall coÌ„cerning soules in Porgatory Of prayer for soules A narratioÌ„ A straunge sight Well proued substauncially of Almosse deedes for soules A narratioÌ„ Of Masses for soules â–ª ☜ A narratioÌ„ An other narration prodicious woÌ„derful The great vertue of the masse Ten remedies to deliuer soules out of purgatorye Candles Sensing of the altare Sprinckeling of holy water Prayer for the dead Oblations for y e soules departed Fastinges â–ª watchings c. Q. xiii c. ii Animae Paying the dets of the dead Offering vp of bread and wine Fulfilling of y e deades penaunce The celebration of masses A narratioÌ„ Monstri simili Missa wherof it is deriued The vertues of the masse ☞ A fond fansye of the papistes Spedy deliueraunce of soules out of purgatorye Note this tale All is not golde that glistereth A trentall of Masses and what they are Trinities of Masses The .xii. vertues of the masse Psal. 9â— Luke xxiii Luke vii ☞ ☜ Math. vii The vertues of the masse out of y â— Festiual The vertue of the masse out of Stella Clericorum No couÌ„cell of force without y e consent of the Pope Al bishops must be at a general councell A good anâ— necessary deuice Sene twice in the yere ☜ No couÌ„cell lauful with out the consent of the Pope What is to be done if matters caÌ„not be quietly coÌ„posed in y e lesser Sinodes Appeare or elsaccursed The authoritie of the popes decrees Popes decrees equal w t the word of God All thinges ar subiect to the pope Popeiudge of al â–ª iudged of none ☜ A lawful general couÌ„cel is abouâ— the pope The preeminence of the pope Heretikes banished Heretikes put to death by the secular power The temporall offices the â—opyshe Byshops butchers Ioan. viii ☜ Fraunces Martyrs Of the state of the faithful after this life Heretikes expelled out of the Churche A good law Note well The coÌ„panie of Heretikes is to be eschued auoyded The great councell Laterane Heretikes condemned to be committed to the seculer powers so put to death Priests degraded Priesteâ— goodes Laye menâ— goodes Suspect of heresie The temporall rulers sworn to roote out heretikes Note O tyranny A newe kinde of Heresie Heresiarch â–ª Dead men excommunicate The company of heretiques is to be eschued UnderstaÌ„d by heretikes all suche as in anye point resiste the pope or his decrees No coÌ„pany with excoÌ„municate persons Ioan. Ep. ii Spoylers of y e church excommunicate A good a godly law ☞ The names of excoÌ„municate persons published One excoÌ„municate person may not excommunicate an other Hinderers of pilgrimages or spoylers of pilgrimes accursed Smiters of byshops or priestes â–ª spoylers or burners of churches accursed Spoylers of pilgrimes Chaplens â–ª Clarkes monks c â–ª accursed DisobedieÌ„t to bishops accursed This pope mitigateth y â— rigor of y e ecclesiastical censure A frendly decree Thys is wicked Neither baâ—â—el better her ring The pope deposeth Princes Practise â–ª Destroyers of Abbeies excommunicate Preachers not authorised by the Pope or some bishop accursed No man ought to be excoÌ„municate before his matter be knoweÌ„ Paiment of tythes ☞ The penaunce of him that hath slayne his mother What opinion of mariage had this Pope thinke ye A Pope more reasonable Note how loth the Popes are to go from their olde Mumsimê° A foolishe diuine of so wise a head 1. Cor. vii The penaunce of them that are negligent about the Sacrament of the Altare Beholde hys curiositye ☜ The penaÌ„ce of the Clergy coÌ„uicte of great fauts Penaunce dispensed with Penaunce enioyned of the ghostly Father A rule for penaunce A greate priuilege A reasonable order Note thys well Ioan. xi Sed perquaÌ„â—egulam A decree not to be despised Absolution must be receaued knelyng Pope The colledge of Cardinals Holy lande Holy crosse Bishops Abbotâ— prâ—ours moÌ„ks Chanons Friers nuÌ„nes c. Curates â–ª Persons Uicares Priestes Clarks c. The king Quene c. Duke Earles BaroÌ„s c Parisheners True tithers Tillers Shipmen MarchaÌ„ts Benefactors of the Churche Pilgrimes and Palmers Sicke persons Women in our Ladies bondes The holye bread giuer Prayeng for soules departed The three estates of holy church The generall seÌ„tence red foure tymes in the yeare What cursing is Enemies to holy church are fyrst accursed as most greuous offendours â–ª ☜ ☞ In Popish Churches all thynges are in Latib besydes surfyng ☞ A Caueat What this word cursâ— signifyeth Two manner of curses The lesser curse ☜ The more curse Note ☜ Wakings Reasons why the sacramental wine is not reserued in churches as y e sacramentall bread is Buriall The order of halowing churches The vertue of holy water The order of halowing altares The popes power The pope is Melchizedech Ioan i Psa cxlviii â–ª Gene xix Exod. vii Ioan ii â–ª Miracles This man for lacke of scripture to proue hys popysh traÌ„substantiation fleeth to carnall reasons fleshly similitudes as al other papistes doe A wise reason and a cupstantial 4 Reg. iiii The â—biquâ—â—ty of christs bodye The monstrous and vnreasonable doctrine of transubstantiation Fabula sinâ— capite An homely shifte and a soule Corin. xii Why y e host is lifted vp aboue the priests head Phil ii Rom x AmoÌ„strous kinde of doctrine Chebbiquity of christâ—â— bodye The signe of the crosse helpeth forward transubstaÌ„tiatioÌ„ ☜ What is to be done if gods bloud be frosen in the chalice An hâ—e point in a lowe house i. Corin. ii Titus i. Sacramentes iustifye after the doctrine of the papists Howe the sacrament is to be eaten The masse excelleth al prayses done to god Mary ledeth to heauen Prayer vnto Marye the Uirgin Suffrages of saintes Fasting Crosse. Confirmation or smering of the infantes forehead The greate vertue of coÌ„firmation Note Mary oure intercessour Three degrees of soules Soules maruelouslye good Soules maruelously euill Soules meanely euill Soules in purgatorye knowe what is done for theÌ„ in thys worlde Soules in heauen know what is done here
custome ought to geue place to the opeÌ„ truth Let no maÌ„ preferre custome before reason truth for reason and truth doth alwayes put custome to silence We must heare and do that saith Saint Cyprian that Christ hath done that he hath also coÌ„maunded to be done seing that he sayeth in his Gospell If ye do those thynges that I commaunde you I will call you no more seruauntes but frendes And that Christ alone ought to he heard the father euen from heauen testifieth saying This is my welbeloued son in whom I haue greate delight heare ye hym Wherefore if Christ alone is to be hearde we ought not to atteÌ„d marke and take hede what any maÌ„ that hath bene before vs thought good to be done but what he did which is before al that is to say Christ. Agayn he saith We may not follow the custome of man but the truth of God seyng that God speaketh by the Prophet Esay sayth They worship me in vaine teaching the commaundementes and doctrines of men Doth not God in his holy worde coÌ„mauÌ„d his people the Israelites that they should not follow the customes neither of the Egyptians nor of the Cananites but rather walke in his ordinaunces fulfill his lawes and statutes Is not this Gods precept Followe not the multitude to do euill Again do not ye those thynges whiche they haue done that were before you neither be ye defiled in them As the custome is not to be reiected but receaued that is agreable to the truth of Gods worde so lykewise is that custome not to be receaued but reiected y t dissenteth from the veretie of Gods pure religion Forasmuch therfore as the greatest parte of the old customes that be frequeÌ„ted vsed in the popes Church are wicked vngodly manifestly directly coÌ„trary to the worde of God the obiectioÌ„ that our Papistes make in this behalfe is nothing worth neitheer ought it to be vnto theÌ„ any let to hinder them froÌ„ commynge vnto the vndeceueable truth of Gods worde Some also to defeÌ„d their errours heresies maintaine their obstinate blindnesse and blind obstinacie allege for their defence the auncient writers and Doctors of Christes Churche affirming that their doctrine dissenteth greatlye from oures therfore worthy to be hyssed out hated abhorred detested of Gods Church I aunswere If they vnderstand by the auncient writers Doctors of Christs Church Duns Dorbel Thomas Tartaret Biel Brulefer Barnard Bonauenture Petrus de Palude Petrus de Luna Ioannes Capredli Ioannes Holkot Albert Magnus Augustinus de Ancona with Occam Gerson Durande Petrus de Alico Alaâ—us Herugus Auredlus Ataxanê° Pelbertus Carâ—esius Michael Lochmeir Iacobus de valentia to many such like then we geue theÌ„ ouer and conseÌ„t vnto theÌ„ seyng that these many hâ—â—dreds moe were the popes sworne chaplaynes making him with their fophistrie a God his couÌ„terfaite Religion true Godlynesse But if they meane those auÌ„cient writers Doctors of Christs Church which were before the days of Gregorius Magnus byshop of Rome theÌ„ we freely coÌ„fesse that whether they take the Doctors of the Greke or Latin Church they make very little or nothyng for theÌ„ for the maintenaunce of their poperie so altogether vnknoweÌ„ to theÌ„ was the supersticion Idolatry whiche is now commoÌ„ly vsed in the popish Churches although I muste nedes confesse that there is none among the auncieÌ„t writers that hath not his errours his ouersights his faultes that y â— may be found true which is writteÌ„ God alone is true but euerye man is a lyar But let it be graunted that there were found in the old writers as who sometime slydeth not Accordyng to the common prouerbe AliquaÌ„do bonus dormitat Homeruâ— That might seme at the firste blush to confirme stablish to proue approue any part of the popes religious religion is the matter therfore cocke sure But the olde writers Catholike Doctors require no such reuereÌ„ce to be shewed nor no such credit to be geuen to their writings as though they could not erre which coÌ„fesse theÌ„selues to erre as their auÌ„cestoures haue done before theÌ„ will that nothing should be credited as an vndoubted veritie but only the sacred scriptures whose authoritie to resiste of whose veritie to doubt they alwayes counted a great offence Are not these the wordes of Saint Ambrose We vtterly coÌ„deÌ„ne al new things that christ hath not taught for Christ is the way to the faithfull If Christ â—herefore haue not taught that whiche we do teache euen we our selues iudge it detestable and abhominable Are not these the words also of the auÌ„cieÌ„t Greke writer Origene We must nedes allege the holye Scriptures for a witnesse For our vnderstandinges and expositions without these witnesses are not to be credited nor beleued S. Hierome calleth it garrulitie or pratling whatsoeuer is taught without the authoritie of the holy Scriptures Theophilacte feared not to saye that they whiche bring in any thing into the Church of Christ besides the doctrine of the Apostles bring in slaunders and heresies dissensions Here se we in what estimation the auncient Doctors desyre theyr writtings to be had Uerely so farre to be credited and receaued as they agree with the word of God If they in any point dissent from that then not to be receaued but to be reiected not approued but reproued so farre is it of that they would haue their workes to be the patroÌ„s and defenders of wycked doctrine idolatry superstition c. Some againe pretende an excuse of theyr obstinacie the forefathers which liued before our daies They say they neuer receaued this doctrine neuer beleued as we are taught c. And yet we doubt not they are saued I aunswere If they speake of the forefathers whiche liued of late yeares in the tymes of ignoraÌ„cie blindnesse in the dayes of Papistrie and false Religion I graunt that they neuer receaued so purely the doctrine of Christes Gospell as we do at this present as people seduced from the way of truth thorow the suttle persuasions and craftye reasons of the fleshely hipocrites and filthy Papistes while they wrapped them in al kinde of blindnesse to the ende that they might see no truth in a manner but seke theyr saluation at theyr handes at theyr prayers fastes masses c. and by this meanes be made the very slaues and captiues of these spirituall Sorcerers although I must nedes coÌ„fesse that they agreed with vs and we with them in the principal articles of the Christen Religion albeit farre out of the way from the true vnderstanding of theÌ„ For they knew not the office of Christ nor vnto what ende God the father sent him into this worlde and therfore went they about on begging for their saluatioÌ„ to this creature and that creature to this Saint and that Saint to this blocke and that stocke to this pardon
the Sacramentall wyne after consecration the frute of the vyne what other thing is that to saye than to call it wine Nynthly The naturall corporall substantiall and reall body of Christ whiche he receaued of Marye the Uirgin is denyed to be in the Sacrament of the altare I aunswere The Sacrament is an holy signe of the body and bloud of Christ whiche whosoeuer receaueth worthely and accordyng to Christes institution receaueth the very bodye and bloude of Christe yea whole Christ thorow faith which is the mouth of y e soule so y t he is incorporate made one w t Christ fleshe of his flesh and bone of hys bones Tenthly The mariage of Pristes is admitted I answere It is in the word of God no where denyed Gods Priests in the olde lawe were al maryed men and had wyues The Apostles of Christ and the Byshops and Ministers of the Primatiue Church and many hundred yeares after til the Bishop of Rome playd the tyraunt and right Antichrist in forbydding and condemning the mariage of Priestes were all maryed men At this present also in all the congregations of God whersoeuer the pope is not admitted to be supreme head the Bishops and Ministers of the Churche do freely marye wiues Neither was the mariage of Priestes euer forbydden in any nation till the Byshop of Rome and hys adherentes brought in that deuilyshe decree of the single lyfe of Priestes that thys Prophecie of Saint Paule myght be fulfilled The spirite speaketh euidently that in the later tymes some shall departe from the fayth and shall geue hede vnto spirites of errour and deuelyshe doctrines of them whiche speake false through hypocrisye and haue their consciences marked with an hoate yron forbidding to marye and commaundyng to abstayne from meates whiche God hath created to be receaued with geuyng thankes of them whiche beleue and know the truth For all the creatures of God are good c. Are not these the wordes of the holy Apostle To auoyde fornication let euery man haue his owne wyse and euery woman her owne husband Agayne Wedlocke is honourable among all persons ▪ and the bed vndefiled That God hath made free ▪ no man ought to make bonde Eleuenthly The vowes of obedience pouertie and chastitie are broken and not obserued of the Cloisterers Monkes Friers Chanons Nunnes Anckers Anckeresses c. I aunswere with the Preacher A foolish and an vnfaithful vow displeaseth God Whatsoeuer is not of fayth is sinne sayth the Apostle But these monasticall vowes are not of fayth for they haue no grounde in the worde of God therfore are they sinne What Godlynesse can there be in the vowe of pouertye seyng that the vowers thereof caste awaye all laboure contrarye to the commaundement of God and lyue idlely vnder the pretence of long prayer and are fedde lyke Epicures and belly-gods of the laboures of other mens handes and of the sweat of other mens browes And what poynte of holynesse is in their vowe of obedience seyng they vowe it to the Pope and to their Abbotes and Prioures and vtterlye denye to be obedience to the temporall Princes and Rulers to whome they owe obedience by the worde of God vnder payne of dānation As touching their vow of chastitie who knoweth not that it is both foolishe and presumptuous Can there be any greater folly or presumption in the worlde than to worshippe God with our own inuentions to vowe that vnto him whyche lyeth not in power to fulfill Oure Sauiour Christ sayth All can not awaye with this saying That is to liue vnmaryed but they to whom it is geuen The wise man also sayeth I knowe that I can not lyue chaste except God geue me the gyfte To striue againste God and nature is mere madnesse Twelfthly The fasting dayes are not so religiously with such abstinēce obserued ▪ as heretofore they haue bene I answere the people in times yast haue ben taught of their curates ▪ on those dayes whiche the Church that is to say the Pope and the Byshops hath commaunded to be fasted that they should faste vnder payne of deadly sinne abstayne from fleshe and eate but one meale that daye To make that sinne whiche is not contrary to the worde of God is the doctrine of Antichrist To thynke it more acceptable to God for to catelfishe than to eate flesh is mere madnesse and plaine superstition seyng that all the creatures of God are good nothynge is to be cast alwaye that is receaued with thankes geuing All thynges are pure to them that are pure And those thinges whiche God hath made cleane no man ought to iudge vncleane Notwithstāding such dayes of abstinence as are commaunded by the Prince and receaued by publique order are still with great reuerence and high deuotion religiously obserued and keept when notwithstanding we right well knowe that the true and Christen faste is to abstayne from sinne and to practise vertue to cease to do our owne will and to accomplishe the good pleasure of God and at all tymes to lyue temperatly and soberly as our Sauioure Christ sayth Take heede to your selues least any tyme your heartes be ouercome with surfetting and droncknesse and cares of this lyfe Thyrtenthly Iustification is taught by fayth alone without workes I aunswere The Prophet saith A ryghteous man shall lyue by hys owne fayth And the holye Apostle sayth We playnly affirme that a man is iustified by faith without the workes of the lawe Agayne we haue beleued on Iesus Christ that we myght be iustified by the faith of Christ and not by the deedes of the lawe bicause by the deedes of the lawe no fleshe shall be iustified Faith bicause it alone apprehendeth and layeth hande on the mercifull promises of God is counted alone to iustifie when notwithstanding it is God alone that iustifieth as s. Paul sayth It is God that iustifieth This faith is no dead and idle worke of the holy Ghost in the hearts of the faithfull but liuely and mightie in operation as Sainct Paule sayth Faith whiche worketh mightely by loue And this loue whiche issueth out of a pure heart and out of a good conscience and out of a faith vnfayned is so feruent and stronge that it brasteth out into good workes and can no more cease to worke ▪ than fyre can cease to burne when mete matter is ministred vnto it or the Sunne cease to shyne when the tyme of the cleere daye requireth Therfore a faythfull man is compared to a tree planted by the riuer side whiche bringeth forth her frute in due tyme. For whensoeuer occasion is offered to a faythfull man to worke he worketh strayghtwayes yea and that freely and willingly with out any compulsion or feare And yet doth not he these good workes to be iustified by thē for he is already iustified by fayth but to shewe that his faith is true
will number them amonge suche as are borne onelye to consume the good frutes of the earth Partelye that other seyng thys my trauaile dedicate to youre Lordeshippe maye be the more allured and prouoked vnto the readyng of this treatise and so at the laste learne to discerne good from euill sweete from soure light from darkenesse truth from falshode Religion from superstition Christe from Antichrist God from Baal c. and from hence forth serue the Lorde oure GOD not as blynde reason fantasieth and filthy fleshe imagineth but as Goddes worde preâ—cribeth that is to saye in holynesse and ryghteousnesse all the dayes of oure lyfe that after the shorte pilgrimage of this oure frayle lyfe we maye attayne and come vnto that blessed immortall life where he reygneth whiche is the true and perfecte lyfe namelye Christe Iesus the Sonne of the lyuing GOD as concernyng hys Godhead and the Sonne of the blessed Uirgine Marye as touchyng hys manhoode our alone Sauioure and Redemer oure alone Mediatoure and Aduocate oure alone Lawful filleâ— and peace maker our alone health and eternall felicitye in whome and from whome I wishe vnto your honourable Lordeshippe all good thynges both of body and mynde Amen From Cauntorbury the sixte of Iune In the yeare of oure Lorde 1563. Septemb. 30. The Reliques of Rome Of the Pope and of his vsurped power and fayned authoritie POpe Boniface the third thorowe great and earnest sute although many good and Godly learned men resisted hym in thys behalfe vtterly condemning this his ambition and Luciferlike pride in exalting and lifting vp himselfe aboue his fellowe Byshops and chalenging vnto hym y t Supremacie and authoritie which the holy Scripture in no place geueth him neither had any of his predecessours y e Byshops of Rome tofore enioyed the same nor once desyred it but rather both written and spoken against such vsurped power as we may see in the writings of Pope Gregorye the fyrste against Iohn Patriarch of Constantinople whiche attempted the lyke wicked enterprise but was resisted to Phocas the Emperour at the last obtayned of hym that he and his successours for euer after should be taken for y e chiefe byshop and supreme head of the vniuersall Church of Christ throughoute the worlde and y t the Church of Rome from that daye foreward should be called and so admitted and receaued the chiefe and principall head Church of y e whole world Againe that the Church of Rome should be in subiectioÌ„ to none other Church but that al Churches vniuersall shuld be obedient and in subiection vnto it For vntil that time the Church of Constantinople was counted the highest and of greatest authoritie bicause of the imperial see in that city This thing was brought to passe about the yeare of our Lord .vi. C.vii. Flatina Christianus Massaeus Henricus Pantaleon Paulus Diaâ—onus Anselmus Rid. Polichronicon Albertus Krantz Abbas vrspergeÌ„sis Hermannus Contractus c This Phocas as histories make meÌ„tion was a great and cruell tyraunt by force violence obtayned the Empyre And that he myght the more quietlye enioye it he wrought not onely treason against his Lord and Maister that was Emperour before him called Mauritius a maÌ„ both noble vertuous but he also most shamefully and traytorously slewe hym not onely him but al his children also y t none of his flocke might lyue to make any clayme to the Emperiall Crowne after him A Tyraunt mete to set vp the tiranny of the Byshop of Rome contrary to y e worde of God and the determination of the auncient Cannons But thys trayterous murtherer receaued a iuste reward of thys his tirannye For as he vniustlye slewe so was he most iustly slayne As he deposed his Lord and Master so was he deposed put down As he against al right toke away the Empire froÌ„ his Lord so was it againe taken a way from him As he suffered none of his masters children to liue so dyed he without childreÌ„ one doughter only excepted Loke with what measure he mette vnto his lorde and master with the same was he paid home again sauing that his death was more vilanous and shameful than the death of his master For thys tyraunte after he had reygned certayne yeares had fyrst of all his handes and his feete cut of afterward bicause he had bene a famous and notable adulterer his priuy membres with his heade were cut of also As for the residue of his bodye was burnt to ashes An ende worthye such a tirant Zonaras Paulus Vuarnefridus Ioannes Monachus Paulus Diaconus Ioannes Cuspinianus Sebastianus Frank. Pope Benet the seconde obtayned of the Emperour Constantine that the Bishop of Rome for euer after should be taken of all men for Christes true vicar in earth and saint Peters lawful successor This Pope also broughte it to passe that the bishop of Rome only should be called Pope that is to say the father of fathers For before that time all Bishoppes generallye were called Popes it maye be gathered of diuerse writers In the yere of oure Lorde siâ—e hundred .lxvii. Anselmus Ryd Achilles Perminius Sebastianus Franck. c. Pope Vigilius as they fayne made a decree with the consente of his adherents that the Sea of Rome shoulde be taken for the head and maistresse of al churches thorowout the worlde In the yere c. v. C. xxxv according to the doctrine of these two verses Dogmate papali datur simul ac imperiali vt sim cunctarum mater caput ecclesiaruÌ„ That same decree also made Pope Simplicius as they write in the yere of our Lorde 471. Moreouer the papistes go forth and say that when Pope Siluester was Bishop of Rome Constantine the Emperour did exalte and aduance the Sea of Rome that he gaue vnto it not only an ecclesiasticall but also an Imperiall power appoynting the church of Rome to be the chief church through out y e world to haue autority rule preeminence no lesse ouer those foure principall Churches Antioch Alexandria CoÌ„stantinople and HierusaleÌ„ than ouer al other churches coÌ„tayned vnder the heauens Agayn y t the bishop of Rome should be higher of greter autority than al the bishops and priests of the whole worlde and y t whatsoeuer should be determined concerning matters of religion shuld depend only vpon the popes iugement eyther to be receiued or to be reiected He appointed also as the papistes go forth to lye that the pope should haue fre liberty to weare the apparel either of an emperoure or of a byshop at his pleasure and that he shoulde haue all manner of officers to attend vpon as the Emperours maiesty hath Moreouer the aforesaid Emperor Constantine gaue to Pope Siluester and to his such cessors the city of Rome and al Italye withe the prouinces places and cities of all the weast parts to be S. Peters patrimony for euer addeth furthermore these words
such as the pope fauoureth not but that he shuld rather eschew them as enemies turne away from them as heathen persons For seing sayeth he that the dead that is to say y e pope abhorreth theÌ„ much more y e fete that is all Princes Kyngs Rulers all other kinde of people ought so to do and vtterly deteste them Ioan. Laziardus Pope Clement the fyrst made a constitution that all Emperours kings princes shuld be subiecte to the church of Rome both in spirituall and temporall matters acknowledge the pope to be their head Chron. Ioan. Laziardus Celestinus Pope Sixtus made a decree that if any man wer euill entreated of his Metropolitane it shuld be lawfull for him to appeale vnto the Sea of Rome mother and head of the vniuersall churche of Christ throughout al y e worlde 2. Q 6. Cap. Si quis putauerit Pope Fabian the fyrst ordained that euery maÌ„ might lawfully appeale vnto the sea of Rome although sentence wer pronouÌ„ced against him In y e yere â–ª c. 242.2 Qu 6. ca. Licet Iac. Phili. BergoÌ„ Pope Leo the thyrde made a decree that the decrees of the bishop of Rome should be more regarded set by than al the iudgementes writings boâ—â—es of the best learned In the yere c. 817. Iacob Phil. Bergom Pope Eugenius the fourth gathered a councel at Florence in the which wer present many great learned men both Grekes and Latines In thys councell it was required of the Grekes and of the Indians that they shuld celebrate the Lordes Supper with vnleuended bread according to the decree of Pope Alexander the fyrst and y t they shoulde grauÌ„t y t there is a purgatorie to purge soules after this life agayne that they shuld confesse the bishop of Rome to be the true vicare of Christ the very successour of Peter and the supreme head of Christs church thorowout y e world But they woulde not obey the Popes request but boldly answered that they would continew in the fayth and doctrine whiche their Churches from the beginnyng had receaued of the Apostles In the yeare c. 1433. Ioan. Philip. Bergom Chron. Pope Boniface the eyght vpon a certayn great and solemne feast apparelled in hys Pontificalibus was caried about the citie of Rome on mens shoulders gaue the people large blessings with wagging his fyngers ouer them on euery syde The nexte daye after he put on an imperial robe decking himself like an Emperour and coÌ„maunded a naked sweard to be borne before him and he himself sitting vpon his moyle gloriously cryed out with a loud voice saying Ecce duo gladij hic Behold here are two sweardes calling himself Lord of the whole worlde concerning both temporal and spiritual matters This is that monsture of whom it is writteÌ„ Intrauit vt Vulpes vixit vt Leo moritur vt Canis That is to saye he entred in as a fore he liued as a lyoÌ„ he dyed as a dogge In the yeare of our Lord. 1290. Albertus Crantzius Fascic Temp. Pantal. Pope Leo the fourth so greatly estemed both himselfe and his authoritye that he offered hys feete vnto princes to be kyssed and honoured In the yere c. 858. Volat. Plat. Pantal. Pope Innocent the thyrd fyrste of all crowned Otho the Emperour and afterward depriued him agayne saying It lyeth in my power both to set vp to plucke down emperours kings and princes at my pleasure For all power is geuen vnto me both in heauen and in earth In the yere of our Lord 1195. Sebast. Frank. Chron. Temton Fasc Tempâ— Paulus Phrig c. Pope Alexander the thyrde did not only with martiall armours resiste the Godly and noble Emperour Frederike but at the laste thorow the might of other princes subduing him compelled y â— aforesayd Emperour before he wuld geue hym absolution be at one with him to lye flatte down vpoÌ„ the ground before hym in the syght of the people and the pope setting hys foote in the emperors necke cried out with a loude voyce and sayd ScriptuÌ„ est Super aspidem et basiliscum ambulabis conculcabis leonem draconem That is to saye It is written Upon the Adder the Cockatrice shalt thou walke and thou shalt treade downe the lion the dragon In the yeare c. 1161. Nauclerus â–ª Sabel Iaco. Phil. Ioan. Char. This pope made compelled Lewes King of Fraunce and Henrye King of Englande to be his lackies to runne on fote by him y e one holding his horses bridle on the right side the other on the left syde leading him with greate pompe thorow the citie Totiacum vnto Ligris Chroni Sigebertus Pope Hadriane the fourth was not a little angrye bicause the Emperoure helde with his hand the left stirrope and not the right when he came down of hys horse aboute the yeare c. 1158. Albertus Crantz Otho Frisius Pantaleon Pope Calixtus the second wheÌ„ he returned vnto Rome caused pope Benet whom the Emperor had before set vp to be apprehended and to be set vpon an horse so ryde before him vilanously al the way his face being turned vnto the horses arse holding the horse tayle being in his hande in steade of a bridle Afterwarde he threw him into prison where he most miserably dyed About the yere c. 1120. Chron. Fasciculus temporum c. Pope Celestine the third crowned the emperour Henry the fyfte holding the crowne betwene his fete And wheÌ„ he had put the crown vpoÌ„ the emperours heade he smote it of with his fote againe saying y t he had power to make Emperours and to put them down agayne In the yeare c. 1195. Crantz Pope Cornelius ordayned y t no othe shoulde be required of the pope excepte it were for the mayntaynaunce of holy church In the yeare c. 255. Ranulphus Cestrensis Chron. Pope Gregorye the seuenth for dyspleasure that he bare vnto Henrye the Emperoure wrote vnto the princes people that liued vnder y e Emperours dominion that they should by no meanes obey the Emperour but rather resiste hym and hys authoritie and take him no more for Emperour but rather for an vsurper of the empyre The emperour perceauing this malicious purpose of y e pope wrote againe vnto him on this manner When Christ coÌ„mitted the sheepe vnto Peter he excepted Kings The pope aunswered the Emperor in his letters on this wise WheÌ„ Christ gaue y e keyes vnto Peter he excepted no man by this meanes chaleÌ„ging power authoritie ouer al Emperours Kings Princes and Rulers vnto whom notw tstanding by y e worde of God both pope Bishop w t all the spiritualty as they terme them ought to shewe obedience euen from the very heart not only for conscience sake In the yeare c. 1073. Christianus Massaeus Sabast. Frank. Chron. Pope Boniface the eight wrote vnto
Blesensis sharplye wrote vnto the white Monckes of that tyme on thys manner By the testimony of the holy Scripture tenthes ar the tributes of the nedye soules And what an immunitie or fredome is this that ye haue agaynste al ryght that ye shuld be exempted and set at libertye from the paymente of â—ythes whereunto the landes were bonde before they wer yours which also hitherto haue alwaies bene payde to the Churches â–ª not by y e meanes making of any persons but bicause it was due to the Churche in that it is lande Nowe if the landes become into your possession whye should an other man therefore loose hys ryghte For by the common law the landes are come vnto you with all manner of charges Wherefore then vnto the greate damage hurte iniurye and wronge of other men doe ye procure your landes and pastures to be priuiledged that by this meanes ye may take awaye an other mans right against al equitye and iustice against al right and conscience Dyd not Abell offer to the Lorde the fyrst lynges of hys Shepe Are ye more ryghteous than he which was the first righteous of al men that ye should lift vp your self against the iustice of God By hys Prophetes God commaundeth that the tythes shuld be brought into hys barne but ye commaund that they shoulde be caryed away from his barne The ryghteous lawe of God commaundeth that the tenthes shuld bee payde to the Leuites whereof it necessarilye followeth that he doth resiste the ordinaunce of God that goeth aboute to take waye from the Ministers of the Churche theyr ryght of tythes c. And a little after he sayth Whatsoeuer priuileges be graunted vnto you of the churche of Rome yet doe I not thynke that it is expedient for you to do any thyng that is agaynste your conscience or to vsurpe y e thyng which is none of yours what if ye had a commaundement from that see of Rome that whersoeuer ye finde Clerkes priestes or monkes ryding it should be lawfull for you to vnhorse theÌ„ and to set them besides the saddle yea and to retayn the horses vnto your own vses Were it ryght and accordyng to good conscience that ye shuld thus doe What difference is there whether ye take awaye the horses or the tythes but that the tenth is a spiritual matter and therfore it is a more greuous synne to steale awaye the tythes than the horses yea it is playne sacrilege and an vtter robbyng of god and of hys Ministers When God coÌ„maundeth that tythes should be payd whoe can geue a dispensation contrarye to hys commaundemente When the lawe of God commaundeth one thyng and mans madnesse willeth the contrarye in thys pointe we muste obeye God more than men And when there be two lawes an outwarde and an inwarde lawe verely the inwarde lawe ought to preuayle and take place before the outwarde lawe euermore and that which a pure and clere conscience sayth vnto me ought more to be regarded than the outward commauÌ„demente of any man yea it ought to put awaye and to make of no force all manner of indulgences priuileges grauntes immunities liberties freedomes c. Whatsoeuer they be that man graunteth If the Children of Israel at the commaundement of the Lorde for recompence of theyr long seruice which they did to the vnthankfull Egiptians toke away from them theyr vessels of Golde Siluer yet is it not mete that you shuld draw this vnto your purpose excepte ye bee able to shewe y t the Lorde hath commaunded you thus to doe agayn that you haue long serued vs as Egiptians It is therefore better for you and more semely y t you cast away this your couetous ambition which greatly disgraceth the titles of your holinesse and y t you cause the people no more thus to speake euil of you and to be offended with thys your doings for the vniuste retayning of transitorye thynges Wo be vnto them by whom offence commeth Neyther bee ye of this opinion that your condition or state of liuyng shuld in any point be hyndred through the restitution of other mens goodes For if any thyng be diminished by this meanes of the temporal commodityes and profites the deuotion of the people whiche is nowe greatlye decayed towarde you shall recompence all that double and treeble But if in this behalf ye shewe your selues stubborn and froward and will by no menaes be blowed we will excommunicate and curse all them that eyther shall geue or sell vnto you anye thing wherof the right of tithes shuld come to the Ministers of Gods worde and we will also cry vnto the heauens and we wyll appeale vnto the throne of the hye iudge that this bonde of excommunication be not losoned tyll a redresse be had c. Petrus Blesensis Baâ—honiensis Archidiacouus in Epi. 78. Of Tythes and offryngs POpe Vrban the first ordained that the oblations of Christen menne should none otherwise be spente than in vse of holy churche and in helpe of the nedy Christians For they are saith he the vowes of the christiaÌ„s the price of syn In his time the church of Rome began fyrste to haue landes and rents and with the profit thereof the aforesaide Pope founde Notaries and Clearkes to wryte the liues and actes of the holy Saincts Before this time holy churche that is to saye Bishops priestes liued as the Apostles did and receiued only money to the vse of the poore and nedy Christians In the yeare of our Lorde 222. Ranulphus Cestrensis Chronica Pope Gregory the first ordained that the goods of the church should be deuided into foure partes The first to the bishop to fynde himselfe and his familie and to maintayne hospitalitie for the reliefe of such as are in necessitie The ii to the cleargy The thirde to poore men The fourth to the reparation of the churches In the yeare c. 590. Polichron Pope Paschalis made a decree that y e tenthes shoulde bee geuen to the priestes In the yeare c. 827. Qu. 19. cap. 1. Decimas a populo Pope Gregory the Seuenth made a streighte lawe that no temporal man should possesse any tenthes that be due to the church In the yere c. 173. Qu. 5. cap. 16. Decimas He pronounceth all such gilty of sacrilege and in daunger of euerlastyng damnation that withholde any tythes from the priests be they either bishops or kinges or any other persons The tenths saith he must nedes be paid according to this saieng of the prophete Malachy See that ye bring in all your tythe into my Barne that there maye be meate in my house Pope Calixte made a decree that if any Prince or other layâ—man toke vpon him either the disposition or the rule or yet the possession of any church goodes he should bee adiudged and taken for a committer of sacrilege In the yere c. 217. Caus. 6. Q. 7. Si
valley vnder Benets rule with adding therto chaungyng of black clothes into gray In the yere c. 1038 Chron. Polyd. Lib. Germ. Of the Grandimontensis order POpe Alexander the second beyng bishop of Rome the secte foâ—the Grandimontensis Monks was inuented by Stephen of Auernia their order is to lead a streight life as Monks vse to do to geue themselues to watching fastyng and praying to weare a cote of males vpon their bare bodyes and a blacke cloke thereupon In the yeare c. 176. Chron. Pol Lib. Germ. Of the Cisterciensis order POpe Vrban the seconde bearing rule Roberte Abbot of Molisme in Cistercium a wildernesse or Forest in Burgundy dyd institute the order of Cistercians albeit some ascribe this to one Ordingus a Monke that persuaded the aforesaid Roberte to y e same They weare red shoes and white rochets on a blacke coate all shoren saue a little cyrkle In the yeare of oure Lorde 198. Ibidem Of thys Religion was that greate clearke s. Barnard Of the Humiliates order POpe Innocentius the thyrd confirmed and allowed the order of the Humiliates fyrste of all deuysed by certayne personnes exiled by Frederichus Barbarosa which when thei were restored to theyr countreye apparelled themselues all in white and promised to goe in lowlye and simple clothyng the men and women to bee seperate eche from other to laboure euery one what he was skilled in They had one common purse among them They professe S. Benets rule Thys order in processe of tyme hath encreased so both in goodes and persons that it was confyrmed and endowed wyth many priuileges of diuerse Byshops of Rome In the yeare of our lord 1166. Ibidem Iac. Phil. BergoÌ„ Of the Celestines order POpe Celestinus y e fifth willingly gaue ouer hys bishoprike and returned agayn to hys solitary lyfe wherin he quietly liued before his papacie Certayne supersticious persons lyke apes counterfayted thys Bishop taking vpon them an order vnder y e rule of s. Benet in a wildernesse and called themselues Celestines after Celestine Their orders garment cloke â—oule and cappe are blew In the yere c. 1297. Ibidem Of the Gilbertines order POpe Eugenius the fourthe bearyng rule in England S. Gilbert at Tirington and Sempryngham began an order of monkes called after hym Gilbertines In the yeare of oure Lorde 1148. Chron. Polid. Of the Iustinians order POpe Eugenius the fourth confirmed the ReligioÌ„ of the Iustinians adourning the same with many liberties priuileges It was fyrst of all inuented by Lewes Barbus a Councelour of Uenice practised in y e partyes of Treuisâ— in the cloyster of S. Iustine by the citye Badua They professe Monke Benets rule but in habite and apparell they differ In the yeare of oure Lord. 1412. Ibidem Of the Charterhouse Monkes POpe Gregorye the seuenth being bishop of Rome Bruno of Colein y e Philosopher diuine whom Barnarde calleth a faire piller of y e church did institute y e order of y e Charterhouse moÌ„ks in y e diocesse of Gracianopolis at a place named Curtusia Their lyfe was outwardlye full of paynted holynesse in forbearyng fleshe in fastyng breade and water euery fridaye in wearyng hayrye clothes nexte theyr bodye full of solitarynesse much silence euer pinned in neuer going oute refusyng all womens company with other semblable ceremonyes In the yeare of oure Lorde 1620. Ibidem Of the Templares orders POpe Gelasius the seconde bearing rule the order of the Templars beganne at Hierusalem and continued nerehand two hundred yeares whose beginning was thus After that Gotfraye Duke of Lorayne had conquered Ierusalem certayne Knights perceauing y t such pylgrimes as came to them of their deuotioÌ„ were robbed and murthered by the way thei made a bonde among theÌ„ to serue God in Chiualrye At the beginning they were but fewe and gaue themselues to wilfull pouertye and theyr chiefe master was a keper of the temple dore wherof they wer called Templarij Thei dwelt together not farre from Christs Sepulchre lodging the pylgrimes keping them from mischiefe and shewing them much kindnesse bringing theÌ„ from one holy city vnto an other The badge of their order was a white cloke with a redde crosse Saint Bernarde made them a rule according to the appointment whereof they framed their liues Afterwarde they became very riche thorowe the giftes of great men and pilgrimes But Pope Clement the fifte put them downe and destroyed them all in one daye partlye bycause as they write they renounced y e fayth of Christ and conspired with y e turkes partly for other notable crimes Not withstanding some say y t this rooting out of them was more bicause of enuy of their prosperitye and royaltye than of giltinesse For wheÌ„ their gaundmaster Iames Burgonion was burnt at Paris with manye of hys brethren he tooke hys death thereon that he was neuer giltye of the accusations layde to hym Thus peryshed thys order of the Templares all in one daye theyr landes and possessions beeyng distributed and geuen to other In the yere of our Lorde 1110. Of the Premonstratenses order POpe Calixtus the second approued and allowed the monkyshe order of the Premonstratenses which was fyrst of all deuysed by a certayne maÌ„ borne at Colein called Noto hobertus a priest They be vnder the rule of Benet the monke They be clothed in white from top to toe to declare their vnstayned virginitie In the yeare c. 1119. Chron. Pol. Lib. Germ. Of the order of the white Monkes of Mount Oliuet POpe Gregory the twelfth reigning the monks of mount Oliuet sproÌ„g vp thorow the deuice of Bernardus Ptolomeus Their clothyng is all whyte Their rule is Benets with some addicions vnto it In the yeare of our lord 1406. Ibidem Of the Georgian Monkes POpe Gregory the twelfth confyrmed and stablished also the order of S. George of Alga by Venice which was begun by a spirituall man y e patriarke Laurence Iustiniane a man of an incredible straightnesse of life These moÌ„ks are vnder S. Peters rule and the fyrst order with certayne ordinaunces ioyned thereto In the yeare c. 1407. Lib. Germ. Chron. Of the white Monkes POpe Vrban the Seconde reignyng the order of white Monkes began fyrst deuised by one Stephen Harding and afterwarde in y e yere of our lord â–ª 1135 it was brought into Englande by a certayne man called Walter Espek whiche builte an Abbey of the same order called Meriuale Ranulphus Cestrensis Of the Ioannites order POpe Honorius bearing rule Raymund a man of nobilitye fyrst of all inuented the order of s. Iohn Baptist at Hierusalem about the yeare c. 1130. Chron. Angl. Of the order of scourgers or flagellatours POpe Clement the sixt being Byshop of Rome a certayne pestilent secte of false religious persons sprong vp in high Almayne which called themselues Penitentes Cruciferos seu Flagellatores that is to saye Penitent crosse bearers or scourgers of theÌ„selues Their manner was to go
tenour of theyr rule The brethren of thys order heare confessions and preache at hye feastes This order also admitteth Lay brethrē as in many places moe to do their businesse abroade They fayne that thys order was confyrmed of Pope Vrban y e fyft at the commaundement of Christ. In the yeare c. 1353. Volat. Plati Polichron Pol Libro Germ. c. Of the Nunnes of S. Katerines order of Sene. POpe Gregorye the .xi. bearyng rule Katerine of Sene a Dyers daughter refusyng the state of matrimonye tooke vpon her the thyrd order of S. Dominicke or of the Fryer Preachers They say that Christ shuld haue maryed her with a ryng wherein were foure pearles one diamonde taken her harte from her and geuen her hys in steade therof The Nunnes of thys order weare garmentes lyke to the black Fryers Theyr cloke vayle are blacke theyr cote is white In the yeare of oure Lorde .1455 Volat. Lib. Germ. Chron. I passe ouer the Nunnes that be of the Iustinians order of Marye Magdalenes orders of Austens order c which all are wrapped full of superstition and hipocrisye seking their saluation not in Christ thorow fayth but in mens inuentions by folishe and popish workes But let vs heare the Popes pleasure more at large concerning the poore Nunnes Rules concerning all orders of Nunnes POpe Pius the fyrst made a decree that no mayde shoulde be admitted to bee a Nunne or a religious person before she were .xxv. yeres of age and that shee shoulde be professed and consecrated only vpon the feastful day of the Epiphanye commonly called Twelfday In the yeare of our Lorde 147. Ranulphus Cestrensis Ioannes Stella Phil. Bergom Pope Sother ordained that a Nunne shoulde not handle the towels of the altare nor the Chalice patenne or corporasse clothe nor yet put incense into the senser but that shee shoulde alwayes weare a vayle vppon her head and a wymple vnder her chynne In the yeare of oure Lorde 168. Polichron Chron. Ang. c.. Pope Gregorye the fyrst ordayned that no man shoulde frequent the monasteries of Nunnes again he forbad that Nunnes shoulde be Godmothers to children In the yeare c. 590 Chron. Ioan. Stella Pope Leo the fyrste made a decree that none shuld be made a Nunne except shee were founde to haue lyued afore continentlye and honestly by the space of .xl. yeres In the yere c. 444. Phil. Bergom Pope Gregorye the eyght made a decree y t no man should once be so hardye as to take a Nunne out of her cloyster In the yeare of our Lorde 1186. Tom. 1. Concil Of the Monasticall apparell IN times paste whē with most earneste diligence I searched for the originall beginning of the monasticall or monkish apparel and could by no meanes finde any thing thereof in writing at the laste I repaired vnto the paynters in y e entries porches of y e friers wher for y e most part a mā may se y e historyes of both testamentes paynted liuely setforth in colours I sought for the matter diligently And when in al the olde testament I could not fynde any of the Patriarches or of the priests or of the Prophetes or of the Leuites no nor yet Helias hymselfe whom notwithstandyng the Carmelites or white friers make their Patrone fyrste founder of their Religion to weare a coule and to be clad with Monkysh apparel◠I went streyghtwayes vnto the newe testament There I founde Zacharye Simeō Iohn Baptist Iosephe Christ the Apostles the Disciples y e Scribes the Pharesees the Byshops Annas Cayphas Herode Pilate and manye other but no where coulde I fynde or perceaue the coule or monkysh habite Examining once again more diligently euen from the beginnyng al singular things out of hande euen at the very beginning of the historye in a manner the deuill appeared shewed himself clad in a coule euē y e very same deuil y t tēpted Christ in y e deserte or wildernesse I was excedīg glad reioyced beyond al measure y t I had found y t in picture which I could neuer find afore in scripture I meane that the deuill was the first author inuentor and finder out of the coule and Monkishe habite of whom afterward I thinke verely the other Monkes and Fryers borowed their coules and disgysed apparell set forth in diuerse colours some white some blacke some graye some russet some blewe some blouncket c. or elles paraduenture they receaued and tooke the same as lefte vnto them for inheritaunce from the deuill their father Cornelius Agrippa de incertitudine vanitate scientiarum Of Temples or Churches POpe Siluester bearing rule Constantine the Emperour built diuerse Churches for the Christians gaue other libertie so to do to the end that so many as professe Christ might openly and without any feare come together to praye prayse God to heare the readyng and Preachyng of the holy Scriptures to receaue the blessed Sacramentes and to occupye themselues in suche Godly and vertuous exercises as God requyreth of them in hys Sacred worde For vnto that tyme the Christians were so extremelye persecuted of tyrauntes that they had no certayne publyque place to repare vnto but so many as professed Christ assembled themselues together priuatelye and praysed God in hollowe caues and dennes for the feare of the vnfaythfull as Laurentius Valla sayeth in hys booke de donatione Constantini In tymes paste sayeth he before the dayes of Constantyne the greate the Christians had no Temples but secrete and close places holye lyttle houses but no greate and gorgious buyldynges Chappelles no Temples Oratoryes within priuate walles no publyque and open Churches In the yeare of our Lord. 315. Ranulphus Cestrensis ▪ Valla. Westmerus Pope Iginius ordayned that the Temples or Churches shoulde be halowed withall solemnitye and that no Churche shoulde be halowed without a Masse agayne that Churches should be made neyther greater nor smaller without the consent of the Metropolitane In the yeare of our Lord. 143. De Consecr Dist. 1. Cap. Omnes Basiliae Eusebius Sabell Phil. Bergom c. An admonition to the Reader HEre must I warne thee moste gentle Reader of the craftye iuglynges of the Papistes which whē they haue once inuented of theyr idle brayne with out the authoritye of Goddes worde a balde and lousye ceremonie or a wicked and a superstitious lawe streyghtwayes father the same vppon some Godly auncient and learned Byshop that by thys meanes it maye be of the more force and of the greater authoritye with men and the more easlye disceane the people Of thys their practyse here haste thou an euident example They set forthe in their deuilyshe decrees wicked writinges that this holy Byshop Iginius commaunded the halowyng of Churches when many yeares after as thou hast tofore ▪ heard the Christiās had no Churches but secretly assembled themselues together in corners in priuate houses in
peter Bishop of Compostella Guili Durand Pope Siluester the second being Byshop of Rome a certayne kynge of Fraunce called Roberte made thys sequence Sancti spiritus adsit nobis gratia and thys Hymne Chorus nouae Hierusalem with these respondes O Iuda Hierusalem O Constantia martyrum Corneâ—ius Centurio c. In the yeare of oure Lord. 995. Guil. Durand Antoni Laziardus phil Bergom Pope Leo the fourthe made these Collectes Deus qui beatum petrum c. Deus cuius dextera c. In the yeare of our Lord. c. 838. Durand Pope Paule the first deuised the seruice for Lent In the yere of our Lord 768. Chron. The same Pope also commaunded that in the time of Lent the diuine seruice shuld be done before the sixt houre in the morning IoaÌ„ Laziard Pope Gregory the fyrst ordayned the great longe Letany of Sainctes with Ora pro nobis whiche is song on Sainct Markes daye agaynst the swelling and chyncough and commaunded that if should be song on that day thorowout all the worlde Thys Letanye is called Septuplex Litania For Pope Gregory in this procession begonne first at Rome dyd in the first place set the Clergye in the seconde Abbotes and Monkes in the thyrd Abbesses with their NuÌ„nes in the fourth childreÌ„ in the fifth â–ª Lay-men in the sixte widowes and in the seuenth maried folke In the yeare c. 590. Volat. Plat. Guil. Durand D. Barns Pope Leo the first beyng Byshop of Rome or as some write Pope Hylarye bearynge rule Mamertus Claudius Byshop of Vienna inuented first of al those iii. Rogation dayes that are before the feast of Christes ascention and made y e Letanies y t are song about the stretes fieldes on those dayes againste earthquakes and tempest of weather peril of wilde beastes c. And it is called the Lesse Letanye for the difference of the more greater Letanye which S. Gregory ordayned to be sayd or song on S. Markes daye whereof we haue tofore spoken In the yere c. 444. Plat. Christ. Massae Pol. Pant. Pope Liberius appoynted y t there should be continual going on processions for warre for famyne for pestilence for rayne for drought for suche other aduersities as we be alwayes in daunger of y t by supplications prayers and fastings we may escape them In the yere c. 354. Guili Durand Pope Agapetus appoynted y e people to goe processions on the Sondayes In the yeare of oure Lorde 533. Volat. Plat. Petrus de natal Fasâ— Temp. Polidor D Barnes Pope Pelagius the fyrst ordayned funeral exequses or Diriges with masses of Requiem to be song or sayd for the dead In y e yeare c. 552. Plat. Pol. Grat. Chron. Pope Benet the third ordayned y t the clergie shuld be present at the burial of y e Bishop syng Dirige for their soules and y t the byshops likewise shoulde be present at the buriall of the Clergye sing Dirige also for their soules In the yeare of oure Lorde 863. Lib. Concil Plat. Chron. Alcuinus the Frenchman Scholemaster as they say to the Emperoure Carolus Magnus made at y e desyre of Boniface Byshop of Miguntia diuerse orisons that be sayd in the masse and also diuerse offices of diuerse masses Gaudeamus omnes in domino Salue sancta parens Requiem aeternam c. Iacobus Phil. Bergom The same Alcuinus also made y e seruice of the Trinitye Guili Durandus Thomas of Aquine y e Blackefryer made the seruice for the feast of Corpus Christi at the commaundement of pope Vrban the fourth In the yeare c. 1262. Petrus de natal Platina A certayn maÌ„ called Hermannus made these sequences Rex omnipotens Aue Maria c and theâ—r Anthemes Alma redemptoris mater c and Simon Bariona c. Guilielmus Durand Theodosius Byshop of Aurelia made Gloria laus and Ludouicus y e Emperour Carolus Magnus sonne commauÌ„ded y t it shoulde be song on Palme Sonday at the end of the procession in some highe and solemne place Chron. Cuil Durand Nauclerus Fulbertus a Byshop made these respondes Stirps lesse and Solem iustitiae and thys hymne Chorus nouae Hierusalem Guili Durand Polychr Lib 6. This Byshop as they saye was so deuoute a man and so deerely beloued of oure Lady the Uirgine Mary that when he was very sore sicke and could taste nothing shee full graciously came downe from heauen and gaue hym sucke out of her owne breastes and by thys meanes relyeued hym and â—estâ—red hym to hys healthe Libro de miraculis B. Mariae Athanasius Byshop of Alexandria made the Crede Quicunque vult saluus esse c Fasc Temp. Stephen Byshop of Leodia made the seruice of S Lamberte of the inuentioÌ„ of S. Stephen with the note for theÌ„ both Fasc Temp. Christ. Massae This responde Sanctus deus Sanctus fortis c which is song in y e church on good fryday a certayne childe as they say made gaue coÌ„maundemente y t it should be song and it was afterwarde confyrmed in the councel Calcedonense about the yeare c. 444. Fascic Tempor Christ. Massae Petronius Byshop of Bononie made y e boke called Vitas patrum Fasc Temp. Pope Theodorus the fyrst being bishop of Rome Idosirus bishop of Hispalia in Spaine made y e office of y e masse which is coÌ„monly vsed in y e cathedral churche of Hispalea In y e church when y e priest lifteth vp y e sacrament at Masse aboue his head The deacon standing by and turning himselfe to the people crieth out with a loude voyce sayth Videte in quem creditis Loke vpon him in whoÌ„ ye do beleue Agayne when the prieste singeth at masse the pater noster y e whole quere aunswereth at the ende of euery peticion in the same prayer Amen coÌ„trarye to the vse of all other churches Ioan. Laziard Cestrens Osmundus Byshoppe of Salisburye which for his exercise after hys graue studyes was wonte to write to limne and to binde bookes made the ordinall of the seruice of the Churche and named it the Consuetudinary Ranulph Cestrensis Petrus Heremita a french man of the city of Annias fyrst of al deuised Beades to saye Ladies psalters on In the yere c. 1110. Chr. Pol. Pope Calixt the thyrde made y e seruice of the transfiguration of Christ commaunded y e feaste to be celebrated and kept holy on the syxte daye of August Christ. Massae In the councell Toletane and Gerundense it was decreed that y e order of masse and of other diuine seruice with the ministration of the sacramentes y t is obserued in y e cathedrall Churche shoulde be kepte likewyse in all other churches of the same diocesse Lib. Concil Durand In the Councell Gerundense it was appoynted that the Pater
Noster shoulde bee sayd euery daye after that Mattens and Euensong bee ended Lib. Concil Pope Calixt the thirde ordayned y t the greate bell shoulde bee tolled euery day at noone or at .xii. of y e clocke and y t the people hearyng the sounde of the bell should strayght wayes say an Aue Maria in the worship of oure Ladye In the yeare c. 1455. Ioannes Stella Phil. Bergom Pope Iohn the xxii made a decree y t after euensong bee done the bel should be tolled thrice and that then oute of hande euery man and woman shoulde streyghtwayes fall downe vpon theyr knees and say three Aue Maries in the honour of oure blessed Ladye Sainte Marye In the yeare of our Lord 1302. Chronic. Pope Clement the fourthe at the desire of Lewes King of Fraunce graunted three yeres of pardon toties quoties to so many as deuoutly say these Orisâ—ns following Benedictum sit dulce nomen domini nostri Iesu Christi glorio sissimae virginis Mariae matris eius in aeternuÌ„ vltra AMEN Nos cum prole pia benedicat virgo Maria. Which is thus englished Blessed be the sweete name of oure Lord Iesus Christ of the most glorious Uirgine Mary his mother for euer and a day longer Sobeit The Uirgine Mary wich her Godly childe blesse vs. Sobeit Fas. Temp. Pope Boniface the eyght made thys prayer following and hath graunted to al them y t deuâ—utly saye this prayer dayly before an Image of the crosse as many dayes of pardon toties quoties as there be grauel stones in y e sea or grasses on y e earth or stars in y e fyrmament O altissima crux O innocens sanguis O paena magna O Christi penuria O profunda vulnera O lanccae perforatio O sanguinis fluctio O cordis fractio O dei amara mors O dei ueneranda dignitas adiuua me in vitam aeternam AMEN Which is thus englished O most highe crosse O innocent bloude O great payne O the penurye of Christ. O the depe woundes O the pearsyng thorowe of the speare O the flowing of the bloud O the breakyng of y e heart O the bitter death of God O y e worshipful dignitie of God helpe me vnto euerlasting life So be it Of playne song prycke song descant c. GVido Aretinus deuised first of al these sixe notes vt re my fa sol la In the yere c. 1204. Christi Massaeus Pope Gelasius Pope Gregory y e fyrste S. Ambrose with other brought in fyrst of all y e playne song into the churches Antoninus Guili Durand Pope Vitalian being a lustye singer and freshe couragious musition hymself brought into the church pricksong descant all kynde of sweete and pleasaunt melodye And bycause nothing should wante to delight the vayne folysh and y e idle eares of fond fantastical men he ioyned y e Organs to y e curious musike Thus was Paules preaching Peters praying tourned into vaine singing childysh playing vnto y e great losse of time vnto y e vtter vndoing of Christen mens soules whiche liue not by singing pipyng but by euery worde y t coÌ„meth out of y e mouthe of God In the yere c. 653. Plat. Volat. Chron. Polyd. D. Barns Pant. Of singing in the Churche the iudgement of diuerse learned men FRaÌ„ciscus Petrarcha in his boke De remediis vtriusque fortunae declareth y â— S. Athanasius did vtterly forbyd singyng to be vsed in the churche at seruice tyme bicause sayth he he would put away all lightnesse and vanitie whiche by the reason of singinge doth oftentymes arise in the mindes both of the singers and of the hearers S. Hierome reproued not only y e leud fashions of the singing meÌ„ in his time but also their maner of singyng when notwithstanding if the singing vsed in his tyme were coÌ„pared with y e minsed musike that now beareth chief rule in Churches it myght seme very graue modest and tollerable ours so light vayne madde fonde foolishe and fantastical that Hickscorner himself could not deuise a more wanton and trifling pastime We ought saith S. Hierome to sing to make melody and to prayse the Lorde rather in minde than in voyce And this it is that is sayd Singing and making melodie to the Lord in your hearts Let yonge men sayth he heare these thinges yea let them heare whose office it is to singe in the Churche that they must sing to god not in the voice but in the heart neither must their throte be annointed after the manner of Gameplayers with swete ointmeÌ„ts that in the Churche singyng more fitt for Gameplaces shoulde be heard but in feare in worke in knowledge of the Scriptures ought they to sing vnto the Lorde Let the voyce of the synger so sing that not the voice of him that singeth but the words that are read may delight In epist. ad Ephe. There is a godly Distichon fathered on S. Hierome which bicause it pertaineth to our matter I thinke it conuenient also in this place to alleage NoÌ„ vox sed votuÌ„ noÌ„ cordula musica sed cor Non clamans sed amans cantat in aure dei That is to say Not the voyce but the desire not the Musical instrument but the heart not the cryer but the louer singeth in the eare of God Sainct Cipriane that blessed Martyr sayth that God is not the hearer of the voyce but of the heart neither is he to be admonished with exclamations and outcries whiche seeth the thoughtes as the Lorde proueth and sayth What doe ye thynke wyckednesse in youre heart And in an other place All congregations shall knowe that I am the searcher of the raynes and hearte that is to say of the inwarde man Ciprian in orat dom Sainct Ambrose also sayth It is with out doubt a great incredulitie and vnfaithfulnesse to thinke thus of y e power of God that thou canst not be hearde except thou criest out Let thy worke cry let thy faith cry let thy minde cry let thy passions and sufferinges cry let thy bloud as the bloud of holy Abell crye whereof God sayd to Caim The voyce of thy brothers bloud crye vnto me For he heareth in secrete whiche maketh cleane in secrete We can not heare man except he speaketh vnto vs but vnto god not words but thoughts doe speake Lib. de Caim Abel S. Austen would y t the Comon prayer in Churches should be so distinctly and plainly set forth y t the people whiche are present might perfectly vnderstand them say Amen Lib. de Catechis Rud. In an other place he declareth that Athanasius Bishop of Alexandria in his Churche vseth such manner of singing as was in a manner nothing els than a plaine reading Lib. confes 10. cap. 33. S. Gregory did greatly disalowe certaine Deacons at Rome in hys tyme which when they
ought by their office to haue giuen their minde to the preaching of the gospell and the prouision making for the poore set all their pleasure on pleasaunt singing not caryng how they liued afore god so that with their voyces they might please y e world He was therefore compelled to make a decree that all suche as be in the holy ministery should from thenceforth vnder the payne of excommunicatioÌ„ geue their minds no more to singing but apply themselues to the studies of the holy scriptures and the reading of the gospell In Regist. part 5. cap. 44. Undoubtedly sayth S. Gregory true prayer câ—Ì„sisteth not in the voyce of the mouth but in the thoughts of y e heart For our words do not make the voices the pithier of y e greater force to come vnto the most secret eares of God but our desire and affections Therefore sayth the Lord in the gospel Enter into thy closette sparre the doore He sparreth the doore and prayeth in hys closet whiche holdeth his peace with his mouth poureth out the affection of his minde in the sight of god aboue Moral Lib. 22. cap. 18. S. Iohn Chrisostome also writeth on this maner It is the duty of a deuout mynde to praye to God not with the voice or with the souÌ„d of the voice but with the deuotion of the minde and with the fayth of the heart Agayne he saith the crieng of the voyce is not the worke in prayer vnto god whome we knowe that he beholdeth the secretes of the heart but the crieng of faith and the deuotion of a godly and pure mind Therfore the beste waye to pray is to pray with hart minde spirit soule and and inwarde man HoÌ„ 44. de Ioan. Paul Festo The Emperoure Iustiniane made a law that all byshops and priestes both in the time of diuine seruice and also in the ministration of the holy sacrameÌ„ts should with so open and cleare voyce pronounce all thynges in the tounge which the people vnderstand that they might therby be the better edified and also be the more feruently stirred vnto deuotion and prayinge to God For sayth he so doth the holy Apostle teache in his first Epistle to the Corinthians saying If thou geue thankes onely in the spirite that is to say in an vnknowen tounge howe shall he that occupyeth the roume of the vnlearned say Amen at thy thankes geuinge seynge he vnderstaÌ„deth not what thou sayest Thou verely geuest thankes well but y e other is not edifiedâ— And again in his Epistle to the Romans he sayth on thys manner to beleue with the heart iustifyeth and to knowledge with the mouthe maketh a man safe In consideration whereof sayth that Godly Emperoure it is conuenient that amonge other prayers those thynges also whiche are sayde in the holy oblation that is to saye in the ministration of the Lordes super or the hloy communioÌ„ of the body and bloud of Christ be vttered spoken with a loude voice of the deuout Byshops priest to our Lord Iesu Christ one God with the father and the holy ghost willyng theÌ„ to know that if they neglect any of these things they shall not only geue accoÌ„pt therof in y e dreadeful iudgement of the great God our sauiour Iesu Christ but we also hauing knowledge herof wil not be coÌ„tent nor leaue the things vnreuenged In constitut Authen 123. Guilihelmus Durandus sayth that the vse of singing was ordained for carnal and fleshlye men and not for spirituall and godly minded men Rat. di off Polidorus â—ergilius writeth on thys manner Howe greatly that ordinauÌ„ce of singyng brought into the Churche by Pope Damasus and Sainct Ambrose began euen in those dayes to be profitable Sainct Austen declareth euidentlye in the booke of hys Confessions where he asketh forgeuenesse of God bicause he had giuen more heede and better eare to the singing than to the weighty matter of y e holy wordes But now adayes saith Polidore it appereth euidently y t it is much lesse profitable for our commen wealth seyng our singers make such a chattering charme in the teÌ„ples that nothyng can be heard but the voice and they that are present they are present so many as are in the Citie being content with such a noyse as delight their eares care nothyng at all for the vertue pithe and strength of the wordes so that nowe it is come to this point that with the common sort of people all the worshippyng of God semeth to be set in these singsters although generally there is no kynde of people more light nor more leud And yet the greater parte of the people for to heare them boing bleating and yelling â—locke into the Churches as into a common gameplace They hire them with money they cherishe and feede them yea to be short they thinke them alone to be the ornamentes and precious iewels of Gods house c. Wherefore without doubt it were better for religion to cast out â—f y e churches suche chatteryng and â—anglyng â—ayes or els so to appoynt them that when they sing they should rather rehearse the songes after the manner of such as reade than followe the fashion of chatteryng charmers whiche thyng S. Austen in his aforesayde booke doth witnesse that S. Athanasius Byshop of Alexandria dyd in hys diocesse and he commendeth him greatly for it Lib. 6. de inuent rerum Cap. 2. Cornelius Agrippa writeth of singing in churches on this manner Athanasius dyd forbyd singing in hys Churches bycause of the vanitye thereof But Ambrose as one more desyrous of Ceremonyes and pompe ordayned the vse of singing and makyng melodye in Churches Austen as a man indifferent betwixt both in hys booke de confessionibus graunteth that by this meanes he was in a greate perplexitie and doubt concernyng thys matter But nowe a dayes Musicke is growne to such and so greate licentiousnesse that euen at the ministration of y e holy Sacramente all kynde of wanton leude trifelyng songes with pipyng of Organs haue theyr place and course As for the diuine seruice and common prayer it is so chaunted mynsed and mangled of oure costlye hired curious and nise Musitions not to instructe the audience withall nor to stirre vp mens mindes vnto deuotion but with an whoryshe armonye to tickle theyr eares that it may iustly seme not to be a noyse made of men but rather a bleating of brute beastes while y e children ney discant as it were a sorte of coltes other bellowe a tenoure as it were a companye of oxen other barke a counterpoynt as it were a number of dogges other roare out a treble lyke a sort of bulles other grunte out a base as it were a number of hogges so that a foule euel fauoured noyse is made but as for the wordes and sentences and the very matter it selfe is nothing vnderstranded at all but the authoritye and power of iudgemente is taken
in a manner by the reason of that vse coulde it by heart and song it in stretes and hie wayes so that it came to passe that wheÌ„ certain shepheardes did synge it in the fielde and layed breade vpon a stone at the pronouncing of those wordes of consecration the bread was turned into fleshe But the shepheardes by Gods iudgement were striken vnto death for their presumption thorowe fyre that came downe from heauen Therfore the holy fathers haue decreed y t those words should be spoken in silence forbiddyng all men vnder payne of excommunication that no man presume to speake those wordes but priestes onely when they are at the altar yea and that at Masse agayn when they haue on their Massing garmentes Thys tale telleth Guil. Durandus in his booke called Rationale diuinorum officiorum also Ioannes Billet in his boke de diuinis officiis Honorius in his treatise de geÌ„ma animae wherof thou mayest learne two thinges Firste that in the primatiue churche and â—ong after wheÌ„ Christen religion was moste pure the wordes of the Lordes Supper or as the papistes terme them of consecration were not spoken in hocker mocker as they be now but playnely openlye and distinctly that al myght heare theÌ„ vnderstand them and learne them vnto their great comforte â–ª and edifying Secondly y t the words of consecration were at that time of so great vertue y t whosoeuer pronounced them ouer the bread were he Lay or Spiritual priest or Ploweman Byshop or Butcher the breade was strayghtwayes tourned into the naturall bodye of Christ as we may see here by y e shepeheardes whiche were laye men and not holye annoynted whiche were in the fielde and not in the Church whiche had on their shepeheardes clokes and not halowed vestments whiche had but a coÌ„mon stone to laye their breade on and no halowed altare And here mayest thou see y t any laye man if he can pronounce the words of consecration hauing bread layed on a stone may make Christes body as wel as y e priest For if y e lay men by y e vertue of y e words could make Christes bodye at that tyme be thou certayne and well assured y t they bee able to doe the same euen nowe also notwythstandyng the holye fathers decrees to the contrarye For the vertue of Goddes worde abydeth alwayes one If the Massemonger therfore can make hym y t made them as theyr doctryne declareth then can the Laye man lykewyse make theyr maker and so maye the Laitie stryue with the spiritualtye to the vttermost in God makyng Nowe that the popyshe priestes can make God whiche made them although I coulde bryng forth and alledge manye authorities euen oute of theyr owne bookes yet will I at thys presente contente my selfe with one or two sentences which are written in a boke called Stella Clericorum The authors wordes ar these I ste qui creauit me dedit mihi creare se qui creauit me sine me creatur mediante me That is to say in Englyshe He that made me gaue me power to make hym and he that made me withoute me is made by the meanes of me Agayne he sayth Cum ergo tantae dignitatis sit sacerdos quod creator sit sui creatoris totius creaturae ipsum perdere vel damnare inconueniens est Which is thus Englished Seyng then that a priest is of so great dignitie that he is the maker of hys maker and of euery creature to destroye or to condemne hym it is not conuenient Pope Alexander the fyrste ordayned that the bread whiche the prieste hath at hys Masse shoulde bee but of a small quantitye saying Thys oblation the lesser it bee the better it is Guilielmus Durandus Pope Alexander also commaunded that the breade shoulde be vnleuened bread whiche the prieste vseth at hys Masse Platina Sabelli Lib. Concil Poly. Christ. Massaeus Whye theyr singing cake is rather rounde than otherwyse Antoninus maketh thys reason The hoste sayeth he is made round after the manner of a penye bicause Iudas solde Christ for thirtye pens Guilielmus Durandus writeth thus The hoste is formed rounde bycause the earth is the Lordes and al y t is therin y e round world all y t dwel in it y t the outward fashion therof may signifie him that wanteth both beginning and ending Pope Alexander likewyse appoynted y t the wine in y e chalice shuld be myngled with water to signifye the vnion vnseparable felowship of Christ hys church Ioan. Laziard â— Ioan. Stella Libro Concil Grat. Sabel Pope Honorius the third commaunded y t the Missall bread shoulde be heaued and lifted vp aboue the Priestes heade at the sacryng tyme as they call it and y t all the people should fal down and worship it In the yeare of oure Lord. 1214. Extra de celeb Miss Can. Sanâ— cum olim Gabriel Biel super Canone Missae Lect. 14. et Lect. 50 Dec. 3. Tit. 1. Cap 10. Pantaleon Here may al men see how auncient a thing thys Pope holy sakeryng is which notwithstanding the blynd and sely shepyshe symple soules thynke to be y e beste part of the Masse Uerely it is a little more than three hundred and fortie yeres olde A deuilishe an Idolatrous inuentioÌ„ is it not altogether vnlyke to the setting vp of the golden calfe in the wildernesse Pope Gregorye the ninth ordayned y t the sacryng bel shoulde be rong wheÌ„ the priest lifteth vp the Missall bread Chalice aboue hys head to moue the people to beholde that new found God whiche is not as the true God ought to be worshipped in spirite and truth but in knockyng knelyng and liftyng vp of handes In the yeare c. 1225. Anselmus Ryd Pope Leo Pope Victor Pope Nicolas Pope Innocent Pope Honorius pope Vrban â–ª Monke Lanckfrancke Monk Gratian Fryer Thomas Fryer Bonauenture and such lyke monstures belly Gods inuented fyrst of all the God of the altare and made of the Sacramente or holy sygne of Christes body and bloud the true naturall real corporal carnal substantiall c body of Christ GOD and man fleshe bloude and bone synowes guttes and loynes euen as he was borne of Marye the Uirgine and hanged on the Crosse no breade nor wyne remayning but the substance of breade tourned into the substaunce of Christes naturall bodye and the substance of wyne chaunged into the substance of Christes naturall bloude So that we handle hym with oure handes put hym in our mouthe teare hym with oure teeth eate hym digest hym c and partely with theyr Sophistrye they persuaded and partely with theyr tyrannye they compelled the people so to beleue as the cruell and bloudye papistes lyke wyse doe in thys our age where the deuill and the Pope reygne whiche dayes was not knowen nor heard of in y e Church of Christe so newe is the doctryne of transubstantiation and of theyr missal
afterward Concil Polyd. Pope Felix the second ordayned y t al byshops should come to y e general couÌ„cel or els signifye to y e popes holinesse Why thei can not come In the yere c. 370. Dist. 18. Cap. Non oportet Lib. Concil Ioan. Laziard This decree was afterward renued in a councel holden at Chartage In a Synode holdeÌ„ at Constantia it was decreed y t froÌ„ henceforth general councells should be holden from ten yeare to ten yeare to thys ende y t the Lordes fielde might be purged from al bryers thystles thornes heresyes erroures schismes c. Notwithstandyng reseruyng thys authoritie and power to y e pope y t he may not only euery .x. yere but at all other tymes also appoynt a general counsel when his pleasure is Ioan. Laziard Cest. It was decreed at y e councell of Nice y t every byshop shoulde twice yearelye haue a Synode or Sene general within hys diocesse to correcte and reforme such thyngs as were out of order But nowe y e matter is so handled y t Senes be only Courts to gather Senage and Proxye no correction of manners or erroures or of any other absurdityes had in those assemblyes Libro Concil Polydor. Pope Pelagius the fyrst made a lawe that the Councell which is celebrated without the mynde and consent of the Romyshe Byshop should be called not Concilium but Conuenticulum or Conciliabulum and that whatsoeuer is enacted or agreed vppon in suche a Councell should be frustrate voyde and of none effecte In the yeare of oure Lorde 552. Dist. 17. Capit. Multis denuo Libro Concil The same Pope also enacted that al such matters of doubt and question as could not be quietly deuided brought vnto perfecte agreemente in the lesser Sinodes or councels shuld be referred vnto a greater See if they caÌ„ not there be determined iustly and truly y t then they shall be brought vnto the Apostolique See Ibidem In the councell Agathense it was decreed y t such as wer accited to come vnto the councell and refused so to doe shoulde be accursed Dist. 18. Capit. Siquis Si Episcopus Pope Agatho made a decree y t al the coÌ„stitutions ordinaunces of y e church of Rome shuld be receaued and taken as thinges establyshed and confyrmed with the very diuine and Godly voyce of Peter himself In the yeare c. 673. Dist. 19. Cap. Sic omnes Pope Stephen the fyrste ordayned y t whatsoeuer the churche of Rome doth decree and appoynt it should for euer without breach be obserued of al men In the yeare of our Lorde 261. Dist. 19. Cap. Enimuero Pope Antberius ordayned y t whatsoeuer was decreed of other Byshops mighte bee dissolued of the byshop of Rome as one y t hath power to â—udge of al churches In the yere c. 239 Cau. 9. Qu. 3. Cap. Cuncta Pope Innocent made a lawe y t no maÌ„ should presume to iudge y e Bishop of Rome For he being iudge of all men ought to be iudged neither of y e Emperour nor of all y e clergyc nor of Kings nor of the coÌ„mon people Caus. 9. Qu. 3. Cap. Nemo indicabit The same decree made also pope Nicolas Pope Gelasius Pope Anastasius c. A certayn councel holden of diuerse wise learned and Godly men at Constantia obiected agaynst Pope Iohn the xxiii of y e name being there present diuerse borrible faultes of the which he was openly conuict to y e nuÌ„ber of moe thaÌ„ forty yea those most greuous sinnes The pope secretly fleing was apprehended deposed caste into prison Afterward in y e councel it was decreed that a general councel lawfully gathered together is aboue the pope and hath authoritie immediatly of Christ which alone is the head of the Church Christ. Massoe in Chron. Thys acte of y e councell semeth to be contrarye vnto that whiche sayeth y t the pope and hys See are not bounde to be subiect to the councels and determinations of other Cap. Significasti de elect And y t the pope hath in his hearte al manner of lawes Agayn y t he is not bounde to purge and clere of himselfe such crimes and faults as are obiected against him c. Of Heretykes POpe Siritius ordayned y t Heretikes should be banyshed and y t no Christians shuld communicate or kepe company with theÌ„ agayn if any of them did reuoke their errours and heresyes that they should be thrust into Monasteries as into prisons perpetually there vnto death to remayne geuyng themselues to fastyng prayer In the yeare c. 389. Ioannes Stella Lib. Concil Pope Pelagius the fyrst not content with thys former punyshement made a decree that all heretikes and Schismatikes with al such as be contumaciter disobediente to holy Churches ordinaunces should be put to death by the seculare power Prouided alway that the Popishe bloudy butcherlyke Byshops with their woluishe wicked officers and Antichristian adhereÌ„tes doe first of all persecute theÌ„ emprison theÌ„ accite them Coram nobis accuse them coÌ„demne them and afterward accordyng to their deuilishe decrees commit them to the secular power and temporal magistrates as vnto their butchers haÌ„g men to dispatche them out of the waye either by fyre swearde or halter For these holy and charitable Fathers crye out with their forefathers and Pope-like predecessours Non licet nobis interficere quenquam It is not lawful for vs to put any man to death In the yeare of our Lord. 552.24 q. cap. 5. Relegentes Angl. Chron. Ioan. Laziard Pope Iohn the .xxii. made a decree y t whosoeuer did affirme that Christ and his Apostles had no possessioÌ„s neyther in proper nor in coÌ„mune y e same should be taken for an heretike Agayne that whosoeuer did holde this opinion that it was not lawfull for Christe and hys Apostles to enioye those things which the Scripture testifieth that they had nor to giue them nor by the occupying of theÌ„ to get winne more for y e maintenaunce of their lyuing he lykewise shoulde be adiudged an heretike Of this it folowed that many Friers and Nunnes of FrauÌ„ces order were brent as heretikes in diuers places of the worlde in resisting this decree of y e Pope for the maintenaÌ„ce of their monasticall and wilfull pouertie In the yeare of our Lorde 958. Math. Palmer Ioan. Laziard Pope Benet the twelfth after a certaine disputation had amonge learned men whether the soules of the faithful haue the fruition of Gods Maiestie in heauen before the day of iudgement or no made this resolute determination that the soules of the faithfull Christians after their departure haue nothiÌ„g in them worthy to be purged but all pure cleane and without sinne and y t therfore so sone as they departe hence they go straightwaies vnto Heauen beholde the face of God Thaforesayde Pope also commaunded that no man
242. Lib. Concil Carrantza Pope Lucius the fyrst decreed y t all such as spoyle robbe take away the churche goodes or in any case vexe or trouble the churches or any appertaynyng vnto them shoulde be excommunicate and accursed In the yere c. 258 In epist. 1. Ad episcopos Galliae et Hispaniae Lib. Concil Pope Gregorye the fyrst coÌ„maunded y t no byshop should excommunicate any man for priuate iniuries wronges and displeasures done agaynst himself which sayth he ought eyther patiently to be suffred or els vtterly to be dissembled but only for such sinnes as ar coÌ„mitted agaynst God or agaynst our neighbour to the slaunder of the fayth and doctrine whiche we professe In the yeare of our Lorde 590. Caus. 2. Qu. 4. Cap. Inter querelas Pope Honorius the fyrste made a decree y t the names of suche as were excommunicate shoulde be published to al Byshops Curates and Churches y t be nighe again that their names with the excommunication shoulde be set in places where most resort of people is y t by this meanes al men may eschewe them and forbyd them to come into their companyes In the yeare of oure Lorde 622. Lib. Concil Caus. 11. Quaest. 3. Cap. Curae sit Pope Alexander the second ordayned y t he which is already excommunicate should not presume to excommunicate an other In the yeare c. 1063. Caus. 14. Quaest. 1. Cap. Audiuimus Pope Calixt the fyrst decreed that all suche as either hinder let or trouble those persons y t go to Rome on pilgrimage to visite the holy Apostles Peter and Paule or ells any other where to seeke and visite y e Oratoryes of other Saintes eyther spoyle or take away any of their thinges y t they carye with them shalbe excoÌ„municate and so remayne til they haue made ful and perfecte satisfaction In the yeare of oure Lorde 217. Caus. 24. Quaest. 3. Cap. Si quis Romipetas Pope Gregory the fyrst made a decree y t whosoeuer striketh Bishop or prieste or spoyleth or setteth on fyre churches the same shal be excommunicate hys goodes confiscate and he hymselfe enclosed in a monasterye and there do penaunce al the daies of his life For sayeth he suche a person hath committed most greuous sacriledge In the yeare of oure Lorde 590. Lib. Concil Caus. 24. Qu. 3. Cap. Quisquis Pope Nicolas the fyrst pronounced al them accursed that spoyle pilgrimes or Oratours of any Saint or Clerks or Monkes or women or poore people y t beare no weapon or elles take awaye theyre goodes or do them anye other kinde of harme In the yeare c. 871 Caus. 24. Qu. 3. Cap. Illi qui. Pope Vrban the fyrst proclaymed also al theÌ„ excommunicate y t trouble the Curates of any churches or Clerkes or Monks or the Conuerses Nouices that appertayne vnto theÌ„ In the yere c. 222. Lib. Concil Pope Vrban the seconde made a decree y t no man ought to kepe company nor to eate and drinke with suche as y e Byshop hath excommunicated In the yeare of our lord 1086. Caus. 11. Quaest. 3. Cap. Quibus Pope Clement the fyrst made a law y t if the priestes and other of the Clergye yea and all Princes and Rulers whether they be of hye or lowe degree with al y e coÌ„mon people doe refuse to obey the byshops al such shuld not only loose their good name but also bee banyshed out of the kingdome of God put out of the company of the faythful yea and vtterly estraunged from al doings with the holy churche of God In the yeare c. 92. Caus. 11. Qu. 3. Cap. Si aeutem vobis Episcopis Pope Gregory the seuenth decreed y t although hys predecessours the popes according to the rigoure of the ecclesiasticall censure dyd forbyd generallye al men to keepe companye to praye to eate drinke bye sell c with suche as be excommunicate and accursed yet from henceforth it shall be lawfull for wiues to keepe companye to eate and drinke c with their husbandes children with their parentes seruauntes and hande maydes with their maisters and mastresses c although they be excommunicate He also exempteth theÌ„ by the Apostolyke authoritie from the bonde of excommunication which ignorantlye communicate with them y t are excommunicate In the yere of our lorde 1073. Caus. 11. Quaest. 3. Cap. Quoniam multos Pope Zacharye the fyrst determined y t although men kepe companye eate and drinke with them that are excommunicate yet if they doe it not of an euill purpose nor inwardly consente to their iniquitie thei receaue no domage thereby neither are they excommunicate In the yeare c. 752. Caus. 11. Qu. 3. Cap. Quod precessor Pope Vrban the second made a law y e subiectes are not bounde to kepe theyr othes made vnto their princes if they be excommunicate eyther of the pope or of any Byshop In the yere c. 1086. 15. Quaest. 6. Cap. Iuratos Pope Gregorye y e eyght likewise by his Apostolique authoritie absolued al theÌ„ from their fidelitye othe and promise which they haue made owe to their heades rulers and gouernours being now excommunicate streyghtly charging to shew theÌ„ no obedience or loyaltye till they haue made satisfaction In the yeare c. 1186. Ibidem Cap. Nos sanctorum Pope Zacharias as Pope Gelasius writeth to Anastasius the Emperoure dyd depose from hys kyngdome the Kyng of Fraunce not so greatly for hys euil behauiour as y t he was vnprofitable to so greate a power and placed in hys roume Pipine father of Charles y e Emperour and absolued and made free all the Frenchmen from the othe of theyr fidelitie vnto the king which thing holy Church many tymes doth of her authoritye as in deliueryng the Souldioures from the bonde of their othe whiche they haue made to their Emperoure and Captayne Thys thyng also holy Church practiseth of those bishops which by the Apostolyke authoritye are deposed and put downe from their pontifical degree IbideÌ„ cap. Alius In the Councel â—halcedonense it was decreed y t whosoeuer attempteth to spoyle to robbe to destroye to dissolue c any monasterye or Abbay the same should be excommunicate and vtterly banyshed from y e Kingdome of God so y t no goodnesse eyther of Fayth or of workes shall profyt hym vnto saluation forasmuch as he hath destroyed the way of so noble and wholesome a lyfe Lib. Concil Carrantza In the councell Laterane it was determined y t al they which being either forbidden or not sente presume take vpoÌ„ theÌ„ eyther publiquely or priuately y e office of preaching w tout y e authority of y e pope or of some Catholike bishop shoulde be excommunicate and if notwithstandyng they goe forth and will not cease that then some other punishmente agreable to theyr disobedience shalbe exercised vpon them Lib. Concil In the councel Toletane it was
agreed y t if any noble maÌ„ do spoyle a priest or any poore man or religious person and y e Byshop shall commaund hym to come vnto hym y t the cause maye bee heard he refuse to come letters shall be seÌ„t thorow out al bishops one to another which shall declare to al y e countreyes round about y t that man is excommunicated and is so to bee reputed taken til he hath shewed hys obedience to the ordinary and made restitution Caus. 24 â–ª Quaest. 3. Capit. Si quis de polentibus In a councell holden at Paris it was ordayned y t no priest should excommunicate any man before y e cause be euidently proued and openly knowen Ibidem Cap. de illicita In the councell Rothomagense it was decreed y t all manner of tythes should bee payde to the Priestes both corne Haye Fruite Oxen Shepe Goates c. For all tythes are sanctifyed to the Lorde And forasmuche as many are stubborne and disobedient and wil not truely and faythfully pay their tithes as they ought to doe it was ordayned in that Councell that all suche as will not pay them shoulde be admonished once twice or thrice according to the coÌ„maundement of the Lord. If they will not then amende that they shall then be excommunicate and accursed till they haue made due satisfaction and sufficient recompence Caus. 16. q. 7. cap. Omnes decimae The manner and fourme of Excommunication TWelue Priestes must stand about the Byshop and holde burnyng candles in their handes whiche candles at the latter ende of the curse or excommunication they must throw downe vpon the grounde and treade them vnder their feete Afterward letters must be sent rouÌ„d about vnto Parishes contayning the names of them that are excommunicate and also the cause of their excommunication Caus. 11 â–ª quaest 3. cap. Debent In concilio Arausicano we reade these wordes we folowing the canonical ordinaunces and examples of the holy fathers do vtterly sequester and banish by the authority of God and the iudgement of the holy Ghost al violatours disturbers hinderers and destroyers of Gods churches froÌ„ the lap of holy mother Churche from the company and felowship of al christianitie vntil they repent amend and satisfie the Church of God Ibidem cap. Canonica The manner of reconciliation of them that were excommunicate WHen any man y t is accursed or excoÌ„municate is peniteÌ„t sory for his sinne desireth forgeuenesse promiseth to amende the Bishop y t did excoÌ„municate him shall come before the church dore and xii priestes with him shall stande round about him on euery side And if the person y t is excommunicate fal flat downe on the grounde and asketh forgeuenesse promising amendement theÌ„ shall the Byshoppe take hym by the ryght hande and leade hym into the Church and restore him to the christen congregation Afterward they shal sing the seuen penitentiall Psalmes with these prayers Kirie eleyson and Pater noster Saluum faâ— seruum c. With this collecte Praesta quesumus domine huic famulo tuo dignum paenitentiae fructum vt ecclesiae tuae sanctae a cuius integritate deniâ—â—erat peccando admissorum veniam consequendo reddatur innoxius Per Christum dominum nostrum Amen Whiche is thus Englished â–ª Graunt we beseche thee O Lord to this thy seruaunt the worthy frute of repentauÌ„ce that be obtaynyng forgeuenesse of his sinnes may be restored pure and faultlesse to thy holy Churche from the integritye and purenesse wherof thorow sinne â–ª he had wandred and gone astray By Christ our Lord. So be it Causa 11. Quest. 3. cap. Cum aliquis Of penaunce POpe Nicolas the firste appoynted that this shoulde be the penaunce of hym y t hath slayne his mother First by y e space of an whole yere he shall not be suffered to come into the Churche but he shal staÌ„d before the church dore praying beseching god coÌ„tinually to forgeue hym so haynous horrible a sinne Secondlye when the one yeare is ended he shal haue licence to come into the Churche and to stand among y e hearers but he by no meanes shalbe suffred to come vnto the communion or Sacrament of the bodye and bloud of Christ. Thirdly wheÌ„ the third yeare is once past he shall be admitted vnto the holy communion c. All this time he may eate no fleshe nor presume to drincke wine excepte it be on soleÌ„ne feastes and sondayes and from Easter vnto Whitsontyde And whensoeuer he will take any iourney he maye not ryde but go on foote He maye not go vnto the warres except it be to fyght agaynst the paganes He must also euerye weeke faste three dayes eate no meate till it be night c. In the yeare c. 8711. Caus. 33. tract de paenitentia cap. Latorem praesentium Pope Siricius made a decree that those which are penitents may not in the tyme of their penaunce mary nor excercise y e worke of mariage lest they shoulde be counted as dogs returnyng vnto their vomit or as sowes whiche beyng cleane washed walowe tomble them selues again in the miry puddels In the yeare of our Lorde 389. Caus. 23. quaest 2. Cap. De his vero Pope Leo the first notwithstandyng of his great fauour and singular goodnes graunteth to al such as are already maried that they euen in the time of their penance may lawfully enioy the libertie of matrimony lest peraduenture while they abstaine from y t which is lawfull they shal fall into the daunger of that which is vnlawfull In the yeare c. 444. Ibidem G. Audiuimus The same decree also Pope Leo the thirde made declaryng that it is more tollerable and may better be suffered that a yonge man euen in the time of his penance to auoyd the dauÌ„ger of incontinency do ioyne vnto him a wyfe than he should incurre and fal into the sinne of fornicatioÌ„ In doing this saith he it semeth that the matter whiche he hath done is venial and pardonable so that he knowe none other besides hys owne wife Notwithstanding saith he in speakyng thus we make no law but we shewe what is more tollerable In y e yere c. 817. Ibidem cap. In adolescentia Pope Gregorye the fyrste ordayned this to be the penaunce of the maryed man that he shall not enter into the Churche before he hath purified and washed himselfe with water if he haue had the knowledge of his wiues body and geuen her as the Apostle saith the due beneuolence In the yeare of oure Lord. 590. Caus. 33. Quaest. 4. cap. Vir cum propria vxore Pope Pius the fyrste made a decree that if thorowe the negligence of the priest any of the bloud he meaneth the Sacrament of Christes bloude as the expositour doth declare in the same place do droppe down vpon the grouÌ„d the Prieste shall lycke it vp wyth hys tounge c. and he shall do penaunce for
haste pacientlye suffered all thys I geue vnto thee for the satisfaction of thys penaunce that I haue enioyned thee and vnto the furtheraunce and helpe of the remission and forgeuenesse of al thy synnes and vnto the deliueraunce from the paines of hell and purgatorye whiche thou haste deserued for thy synnes and vnto y e obtayning of grace in this present world and euerlasting life in the world to come Amen An other fourme of Absolution OUr Lorde Iesus Christ whiche created redemed thee mought absolue thee And I by the authoritie which I haue of hym as muche as lyeth in my power accordyng to my dutye I doe absolue thee from all bondes of the lesser excommunication if thou bee bounde and I restore thee to the holy Sacramentes of the church if thou haue nede Agayn I absolue thee from all thy synnes confessed and forgotten mortall and veniall with al theyr circumstaunces The passion of oure Lorde Iesu Christ and all the good dedes that thou hast done or shalte doe and all the aduersityes and troubles whiche thou haste suffered or shalt suffer myght be vnto thee for penaunce and remission of thy sinnes and for the encrease of Goddes grace In the name of the Father and of the Sonne and of the holy Ghost Amen Ex Speculo confessorum Fratris Bartholomaei de Chaimis An other fourme of Absolution BY the authoritye of God and of y e blessed Apostles Peter Paule and by y e authoritye of the Churche of Rome cōmitted vnto me and graunted vnto thee I absolue thee from all sentence either of the greater or lesser curse and from all suspension and interdiction if thou be bounde with any of them And I restore thee to the vnitie of the faythful and to y e holy Sacraments of y e church and by the same authoritye committed vnto me I absolue the from all thy synnes confessed contrite and forgotten Item by the authority of God and of y e blessed Apostles Peter and Paule and of y e Churche of Rome yea and also by the authoritie of oure Lorde the Popethe high Byshop committed vnto me in thys behalfe and so muche as I am bounde and able to doe if thou dye at thys tyme I absolue thee from all the paynes due vnto thee in purgatorye for y e faultes and offences which y u haste committed agaynst God and by all y e authoritye y t I haue I restore thee to the innocencie wherein thou were when thou were baptised But if y u doe not dye at thys tyme I reserue the full pardon graunted to thee of oure Lorde the Pope tyll thou dye In the name of the Father and of the Sonne and of the holy Ghost AMEN Ibidem An other fourme of Absolution ALmightye God haue mercye on thee forgeue thee al thy sinnes bring thee vnto euerlasting life AMEN The almighty merciful Lorde geue vnto thee indulgence and absolution of al thy sinnes AMEN The almightye father y e Godly and merciful Lord mought geue vnto thee indulgence absolution and remission of al thys synnes AMEN Most dere brother The greatest and hyghest penaunce is to be sorye for the sinnes committed and to repent and to beware and to take heede that thou sinne no more For the wholesome penaunce at thys present thou shalt say iii. Pater nosters .iii. Aues a Crede or thou shalt say the Psalme of mercy called Miserere meideus knelyng vppon thy knees before y e blessed sacramente of the altare or y u shalte cause y e Masse of the fiue woundes of our Lorde Iesus Christ to be song or sayde for thee or thou shalt go thys or y t pilgrimage gyld thys or y e Image c. This penaunce and the merite of the passion of Iesu Christ and al the good dedes y t thou hast done or here after shalte doe might profyte thee and stande thee instead for the remission of al thy synnes And our Lord Iesus Christ by his holy moste pitiefull mercy might absolue thee And I absolue thee frō y e sentence of the lesser excommunication or curse if thou be fallen into it and also from all thy sinnes In the name of the father and of the sonne and of the holye ghost Amen Ex instructione seu Alphabeto sacerdotum A speciall note of the Papistes concerning Absolution ABout Absolution is to be cōsidered the due or proper perfect forme In that note y t as euery Sacrament hath his proper forme so in like manner hath the Sacrament of penance which is this Ego te absoluo That is to say I geue thee and bestowe vpon thee the Sacrament or ministery of Absolutiō It doth not importe as some falsely reporte Ego te absoluo id est absolutum te ostēdo I absolue thee that is I declare vnto thee that thou art absolued For so should it followe that in the Sacramentes of the newe lawe there should be nothing but a shewyng or signification whiche is false bicause y t the Sacramentes of the new law do not only figure and signifie as the Sacraments of the the law but they also conferre geue truly and effectually the thynge whiche they figure and represente Ex speculo confes Bartholo de Caimis The forme or manner of byddyng the beades on the Sonday in the Popish parishe Churches taken out of the English Festiuall YE shal knele downe on your knees lift vp your hartes makyng your prayers vnto almightie god for the good state and peace of al holy church y t god maintayne saue and kepe it For our holy father the Pope with all his true college of Cardinals that God for his mercy them maintaine and kepe in the right beleue it holde and encrease al misbeleue and heresy he lesse and destroy Also ye shal pray for the holy lād for the holy crosse y t Iesu died on for the redemption of mās soule y t it come into the power of Christen men the more to be honored for our prayers Also ye shall pray for all Archbishops and Bishops in especiall for the Archebishop of Cauntorburye our Metropolitane for the Bishop of N. our Diocesan that God of his mercye giue thē grace so to gouerne and rule holye Church y t it may be to the honour and worship of him saluation of our soules Ye shall also praye for Abbotes Priors Monckes Chanons Friers for al men women of religiō in what order estate or degree y t they stand in from the highest estat vnto the lowest degree Ye shall also pray for all them that haue charge cure of Christē mēs soules as curates persons vicares priests clerkes and in especial for the person the Curate of this Churche for al y e Priests Ministers that seruen therein or haue serued therin And for all them that haue taken anye order that GOD gyue them grace well to keepe and
obserue it to the honour of God and helth of their soules Ye shal also praye for the vnitie and peace of all Christen realmes and in especiall for the good state peace and tranquilitie of this Realme of Englande For our liege Lorde the Kynge that God for his grace mercy send him grace so to gouerne and rule this realme that God be pleased and worshipped and to the profit and saluaciō of thys land Also ye shall praye for our liege Ladye the Queene my Lord the Prince and all the noble progeny of them for all Dukes Earles Barons Knights and Squiers and of other Lordes of the Kynges Councel which haue any rule and gouernaunce in this lande y t God giue them grace so to councell rule gouerne that God be pleased the land defended and to the profite and saluation of all the realme Also ye shal pray for the peace both on the lande and on the water that God graunt loue charitie among al Christen people Ye shal also pray for all our Parisheners whether they be on land or on water that God saue them from all manner of perils and for all the good mē of this parish for their wiues children and meiney that God them maintaine saue kepe Ye shall also pray for all true Tithers that God multiply their goodes and encrease For all true Tillers that labour for our sustenaūce that tille the earth and also for all the graines and fruits that bene sowen set or done on the earth or shall be done y t God sende wedering y t they may growe encrease and multiply to the helpe and profit of all mankind Ye shal praye for al true Shipmen and Marchauntes where y t euer they be on land or on water that God keepe them from all perilles and bring them home in safetie with their goodes shippes marchandise to the helpe comfort profit of this realme Ye shall also praye for them that finde anye lyght in thys Churche or giue any bequeste Bell Chalice or Uestimēt Surplesse Altar cloth or Towel Landes Rentes Lampe or Light or any other adornimente wherby Gods seruice is the better serued susteined maintayned in reading singing And for all them that therto haue councelled that God rewarde and yelde thē at their most nede Also ye shall praye for al true pilgrimes and Palmers y t haue takē their waye to Rome to Ierusalē to S. Caterine or to S. Iames or to any other holy place y e God of his grace giue them time and space wel for to go and to come to the profite of their lyues and soules Ye shall also praye for all them that bene sicke or diseased of this parish that God send to thē helth the rather for our prayers For the women that bene in our Ladyes bandes with childe in this parishe or in any other that God send to thē faire deliueraunce to their children ryght shape name christendome and to the mothers purification and for al them that would be here and maye not for sickenesse for trauaile or any other leful occupation that they may haue parte of all the good deedes that shall be done in this place or in anye other Also ye shal pray for thē that bene in good life that God them holde long therin and for thē that bene in debt or deadly syn that Iesu Christ bring thē out thereof the rather for our prayers Also ye shal pray for him or her that this day gaue the holy bread for thē that first began longest holde on that God reward it thē at the day of dumme for all them that do wel or say you good that God yelde it thē at their nede for thē that other would that Iesu Christ amende them For al these for all Christē mē women ye shal say a Pater noster and an Aue. Deus misereatur nostri c. Gloria patri Sicut erat Kirie eleyson Christe eleyson Kirie cleyson Pater noster Pater noster Et ne nos Sed libera nos Ostende nobis domine Sacerdotes tui induantur Domine saluū fac regem Saluos fac seruos Saluum fac populum Domine fiat pax Domine exaudi Dominus vobiscum Oremus Ecclesiae tuae quaesumus domine Deus in cuius manu ▪ Deus a quo sancta c. VVhile the Priest is saying the aforesaid Orysons he shall stand with his face Eastward and looke vnto the high altare When he hath once done he shal turne hym againe to the people and speake vnto them on this manner FUrthermore ye shal pray for al Christen soules for Archbishops and bishops soules and especially for all that haue bene Byshoppes in thys diocesse And for all Curates Persons and Uicares soules and in especial for them y t haue bene Curates of this Church and for the soules that haue serued in thys church Also ye shall pray for the soules of all Christen Kinges and Queenes and in especiall for the soules of them that haue bene Kynges of this Realme of England And for all soules that to this Churche haue geuen booke bell chalice or vestimēt or any other thing by the whiche the seruice of God is the better done and holy Church worshipped Ye shall also pray for your fathers soules for your mothers soules for your Godfathers soules for your Godmothers soules for your brethrē and sisters soules for your childrē soules for your kindred soules and for your frēds soules and for al the soules whose bones rest in this Church or churchyarde or in any other holy place for all the soules that we bene bound to pray for But specially ye shall pray for y e soules that bene in the paynes of Purgatory there abyding the mercy of almightye God and in special for them that haue most nede and least helpe that God for his endlesse mercy lesse minishe their paynes by the meane of our prayers bring them into his euerlasting blesse in heauen And also for the soule of N. or of them y t on such a day in this weke we shall haue the anniuersarye For these for all Christen soules ye shall deuoutlye of your charitie and with a good heart say a Pater noster an Aue. Now shal the priest againe turne eastward and say De profundis clamaui c with this collecte ORemus Absolue quesumus domine animas famulorū tuorum Pontificum Regum Sacerdotum Parentum Parochianorum Amicorum Benefactorum nostrorum omnium fidelium defunctorum ad omni vinculo delictorum vt in resurrectionis gloria inter sanctos electos tuos resuscitati respirent Per Christum dominum nostrum AMEN Which is thus Englished LEt vs pray Absolue we beseech thee O Lorde y e soules of thy seruauntes our Bishops Kinges Priestes Fathers and Mothers Parishoners Frendes Benefactours and of all the faithfull y t are departed from euery
bonde of sinne that thei being resuscitate or raised vp in y e glorie of the resurrection maye liue among y e saintes and chosen people Thorowe Christ our Lord. So be it A shorter forme or manner of bidding the beades MAsters and frendes as for holy dayes and fasting dayes ye shal haue none thys weke but y t ye maye doe all manner of good workes y t shall bee to the honoure of God and y e profyt of your own soules And therefore after a laudable consuetude and a lawfull custome of our mother holy Churche ye shal knele down mouyng your heartes vnto almightye God and makyng your speciall prayers for the .iii. estates concernyng all Christen people that is to saye for the Spiritualtye the Temporaltie and y e soules being in the paynes of purgatorye Fyrst for our holy father the Pope with all hys Cardinalls for all Archebyshops and Byshops and in especiall for my Lorde Archbishop of Cantorburye your Metropolitane and also my Lorde Bishop of this diocesse N. and in generall for all persons vicares parishe priests hauing cure of mannes soule with the ministers of Christes church as wel religious as not religious Secondly ye shal pray for y e vnitie and peace of al Christen Realmes and specially for the noble Realme of England for our soueraigne Lord y e King for the Prince for my Ladye y e Kinges Mother with all their progenye and for al y e Lords of y e councel and al other of the nobilitie whiche dwell in the countreyes hauing protection and gouernaunce of y e same y t almightie God may sende them grace so to gouerne rule the lande y t it maye bee pleasing vnto almightye God wealth and profyte to the lande and saluation to their soules Also ye shall praye for all those that haue honoured the church wyth light Lampe Uestmente or Bell or with any ornamentes by the whiche the seruice of almightye God is the better maintayned and kepte Furthermore ye shall praye for all true trauailers tillers of the earth y t trulye and duelye done their dutye to God holye church as they be bounde to do Also ye shal pray for al manner of frutes y t be done vppon the grounde or shal be y t almightye God of hys greate pitye and mercye maye sende suche wederynges y t they maye come to the sustenaunce of man Ye shall praye also for al those y t be in debt or deadly sinne y t almightye GOD maye geue them grace to come oute thereof and the soner by our prayer Also ye shall praye for all those y t bee sicke or diseased eyther in bodye or in soule y ◠almyghtye God maye sende them y e thing whiche is moste profitable aswel bodilye as ghostly Also ye shall praye for all pilgrimes and Palmers y t haue taken the waye to Rome to S. Iames or Ierusalem or to any other place y t almightye God maye geue them grace to go safe and come safe and geue vs grace to haue parte of their prayers and they parte of oures Also ye shal praye for y e holy Crosse y t is in the possession and hands of vnryghtful people y e almightye God may sende it into y e possession of Christen people when it pleaseth hym Furthermore I commit vnto your deuoute prayers all women y t be in our ladyes bondes y t almighty God may sende thē grace y e childe to receaue y e sacrament of baptisme and y e mother purification Also ye shall praye for the good man or woman y t thys daye geueth bread to make the holy lofe and for all those y t fyrste began it and them y e longest continue For these and for al true Christen people euery man and womā say a Pater noster an Aue. Deu◠misereatur nostri c cum Gloria patri c. Thirdly ye shal pray for your frends soules as your fathers soule your mothers soule your brethrens soule your sisters soule your Godfathers soule your Godmothers soule for all those soules whose bones rest in this church or Churchyarde or in any other holye place for al y e soules being in paines of purgatorye but specially and aboue al for those soules whose names be accustomed to be rehearsed in y e beadrolle as I shall rehearse them vnto you by y e grace of God c. For these in speciall and for all other in generall that it is needefull to praye for for euery man and woman saie a Pater Noster and an Aue. De profūdis c cum Oremus Absolue quesumus c. The general sentence taken out of the Englyshe Festiuall GOod men and women I doe you to vnderstande y t we that haue cure of your soules bee commaunded of oure ordinaryes and by the constitutions lawes of holy church to shewe to you foure tymes in the yeare in eche quarter of y e yeare once when the people is moste plenarye in the church the articles of the sentence So y t not for our default no man nor woman fal therein And if any be therin fallen he may through the helpe of God almightye and al holy church with shrifte and penaunce makyng good for his sinne vprise and hym amende ▪ Wherefore I doe you to vnderstande y t cursing is such a vengeaunce takyng that it departeth a man from the blysse of heauen from housel shrifte and all the Sacramentes of holye Churche and betaketh hym to the deuill and to the paynes of hell wythoute ende but if he haue grace of hym to amende But therefore see y t no man nor woman saye that I curse them For it longeth not to me but to shewe the pointes and y e articles of the sentence of cursyng For I doe you wel to wite who so doth agaynste any of y e pointes y t I shall shewe you he is accursed in the deede doing of the Pope Archebyshop Byshop and of al holy Church And y t god almighty geue you grace to kepe you out of cursing listen and heare and I shal thorowe y e helpe of God the father almighty to you thē tell and shewe By the authoritye of God y e Sonne and the holy Ghost and hys glorious Mother and mayden oure Lady Saint Marye and the blessed Apostles Peter and Paule and all Apostles Martyrs Confessours and virgines and the halowes of God I denounce and shewe for accursed all thoe that fraūches of holye Churche breake or distrouble or beene agaynst the state of holy church or thereto assente wyth deede or councell And also all thoe that depriue holy Churche of any ryghte or make of holy churche any Laye fee y t is halowed or sanctified And all thoe y t withholde the rites of holy church y t is for to say offringes tithes rents or fredome of holye Churche let or distrouble or breake that is to saye if any man flee to the Churche or Churchyarde Who so
hys harte when al his bloud was agone shed for our sakes And so by sacrament of Christening he is ful made Christes childe and he receaueth there parte of the passion of Christ and part of all the Sacraments and prayers that beene done in holye churche Also he receaueth parte of all good deedes y t beene done among all Christen people And if he holde mekely the couenaunt y t he maketh there to god he may be sure for to haue a dwelling place for euer in y e blysse of heauē But what tyme y t he trespasseth so agaynst the law of God y t he falleth into curse by sinne or y t he is worthye to be cursed of holy church then he is departed from God and al good works till he come to amendment And he is than deliuered againe to y e fende of hel for to put him for his sinne into the payne of hell withouten ende but he hym amend therof be assoyled or he hence passe And therefore there is nothing in al this world y t a Christen mā or woman ought so griselich to dread as for to fall into sinne y t bringeth him into the sentence of curse the which departeth him from God y t is his father from holy church that is his mother Also as holy scripture or the lawe beareth witnesse Cursing is cleped the sweard of holy church For right as we seen y t the stroke of the sweard it sleaeth and departeth the life fro the body right so y e stroke of this ghostly sweard Cursing departeth and doth away our Lord God from man woman which is accursed the which Lord God is life of her soules withouten him all her workes bene dead euermore after but thei haue special grace of God for to amende hem here ere they passe oute of this world For as many Clerkes preuen at y e day of dumme would our lady S. Marye and S. Iohn Baptiste al saints y t bene in heauen knele down at once before y e blessed face of almightye God they shoullen not in y t time thorowe the prayer of them all deliuer the soule of man or woman y t dyeth in deadly sinne For trulich it were expresselich agaynste the holy Gospell where Christ sayth thus that he shall trulich geue to euery man and womā their ryghte there as he hath deserued here And if the day of dumme shall bee so harde to all thoe y t dyen in any deadly sinne by al reason ful myche harder shall it bee at y e tyme with all these y t be founden openly cursed of God and of holye Churche In thys perillous waye of dampnation beene all thylke men and women that I shall speake of And therefore I beseeche you and charge you for the loue of god almighty and for the saluation of your soules that ye vnderstand wel al these points And if any of you fele hym giltye in any of all y t he amende hym by sorow of hearte shrifte and penaunce and that betimes Fyrst and formest we denouncen accursed all that holy Churche falsely depriuen of any ryghte or profyt that it falleth to haue eyther by law written or elles by good custome whiche that hath bene holden and vsed of old time And in thys poynte fallen three manner of folke Fyrst all thoe y t stelen any Churchegoodes in what place so that they bee done to kepe or ells that stelen vnhalowed thyng oute of holye place or thynges that beene halowed oute of place vnhalowed And all thoe y t wittingly breaken or destroyen anye poynt of freedome that longeth to holy Churche And thys is not alonely vnderstande of the fredomes y t longen generally to all holy Churche but also of other speciall freedomes which y t some church hath more thā an other temporal or spiritual whether so it be The thyrd poynte is y t al thoe bene accursed that purchasen writtes or letters of any leude courte for to let the processe of the lawe of holy churche of causes y t longen skilfully vnto Christē courte the which shoulde not be demed by none other lawe All thoe also that breaken or distroublen the fraunches and the fredome of holy church And al y t bene agaynst the peace and y e ryghte state of holy church or therto assenten with worde dede or counsayle And al y t maliciouslye biriuen holy churche of her right or maken holy churche Lay-fee y t is halowed and blessed And all thoe that letten Archebyshop or Byshop or any other y t hath iurisdiction and power by the lawe of holy Church that they may not visite her sugettes or dare not vse her lawe for to amende the soules of hem y t they haue to kepe And all thoe that falsely fleen awaye from one place to an other that holye church may not chastyse them ne rule thē as she shuld Also god holy church accursen al thoe y t laye hand in malice on priest or clerke on man or woman learned or leude w tin church or churchyarde or man or woman of Religion but it be hemself defendaunt so y t they may not els saue hemself or els that it be in certaine pointes that the lawe geueth licence and all that therto procuren or mainteinen such dedes by coūsayle or strength Also all yilke bene accursed that drawen out any mā or woman in violence out of holy Church to haue succour and helpe or els out of any holy place that is halowed but and it be in certaine poyntes as the lawe geueth leaue or letten them to haue sustenaunce the while they bene there And also all thoe that for malice or wrath of person vicare or priest or of any other or for wrongfull couetise of himselfe withholden rightfull tythes offerings rentes or mortuaries frō her owne parishe Churche and by waye of couetyse falselyche agayne takynge to God the worsse and to himself the better or els turne him into an other vse than him oweth or done him in other place after their owne will so y t they be not done to the same place that they shoulde be or let by worde or by deede any man or woman for to do her good will and her deuotion to god and to holy church For all Christen mē womē ben hard bound vpō pain of deadly sin not onlich by the ordinaūce of mā but both in the olde lawe and also in the newe lawe for to paye truliche to God and holy church the tithe part of al maner encrease that they winnē trulich by the grace of god both with her trauel and also with her craftes what so they be truliche gotten Also the tith part of al manner fishes and foules beasts both wild tame And al maner of frutes that growen out of the earth Also all that wittingly or wilfully tithen falsly that is to say that geuē not to god and to holy church the tēth part
any other thing Also al thoe that letters purchaseÌ„ in any lords courte that no processe of right may be determined ne iudged in holy churche courte Also al thoe y e bloud drawen of any man or woman in violence or in any other vilonye in churche or in the churchyarde where thorowe y e churche or churchyarde is interdited polluted or suspended And all robbers rouers by day or by night that any maÌ„s good stelen for the whiche goodes a maÌ„ or woman were worthye to heare iudgement And al those that out of houses of holy church graunges personages or vicaries or any maneries of mens of holy church agaynst her will or her kepers wil any maÌ„ner of goodes with violence beren out of holy place church or abbey or any house of religioÌ„ which weren lefte there for sikernesse or succour for to kepe all that therto assenten Also al thoe that withholdeÌ„ a wydow her right or her dowry after her husbandes death or taken her good wrongfully All that procuren or geueÌ„ leue or commaundement any other to flea or to maime or to beate or by any other waye a greue any Ordinarye or iudge of y e lawe in body or in goods Al these aforesayd bene accursed with the greater curse Et cetera Many other pointes also longen vnto this greate sentence but I trowe to God it be no neede to rehearse here no mo Et sic finitur BUt thorowe authoritie of oure Lord God almightye our Lady S. Marye and all Saintes of heauen of all Aungells or Archeaungells Patriarches and Prophetes Euangelists Apostles Martyrs Confessours and Virgines also by y e power of all holy church y t oure Lord Iesu Christ gaue to S. Peter We denounce all thoe accursed y t we haue thus reckned to you And all thoe y e mayntayne hem in her sinnes or geuen hem thereto eyther helpe or councell so that thei bee departed from God and all holye churche and that they haue no parte of the passion of our Lord Iesu Christ ne of no Sacramentes that beene in holye Church ne no parte of the prayers among Christen folke but y e they bee accursed of God and of holy church fro the sole of theyr foote vnto the crowne of her heade sleapyng and wakyng sitting and standing and in all her wordes and in all her workes and but if they haue grace of GOD for to amende hem here in this life for to dwel in the payne of hel for euer withouten ende Fiat Fiat Do to the boke Quenche the candle Ring the bell AMEN AMEN Here folowe certayne Fragmentes of papistrye WE haue tofore heard where we entreated of the Lordes supper howe y e Pope Innocent the thyrde ordayned that the mysterye of Christes bodye otherwise called the sacramental bread should be kepte in churches continuallye vnder locke and keye to the entent to bee in a redinesse at all tymes leaste sayeth he they that are sicke shoulde wante y e spirituall comforte in the troublesome tyme of death Some curious fellowe peraduenture will here demaund why the sacramental wine is not also reserued and hanged vp as well as y â— bread seing Christ gaue thys generall commaundemente and sayde Drinke ye all of thys To thys question aunswereth Guilielmus Durandus saying The bloud of Christ is not reserued and kept for diuerse causes The fyrst is bycause wine which is liquide may easely thorowe negligence be spilt The seconde is bycause y t by the chalice whiche is on Maundye thursdaye receaued the ende of the olde lawe is vnderstanded The third is bicause y e body y t is reserued is not without bloude The fourth is that in y e the bloud is not reserued it is declared y e the olde sacrifice ought to cease For the bread signifyeth the newe testament but the wine signifyeth y e old testament To make euident prâ—se of this matter the Lord when he haâ— dronke sayde Consumatum est It is finished Therfore the chalice is receaued and the bread is reserued bycause the lawe hath now his ende the Gospel hath his beginning The fift cause is bycause Christ at the Lordes supper sayd Uerely I say vnto you I wil not from henceforth drinke any more of this frute of the Uine til I drinke that newe in the kingdome of my father He spake not of the body or of eatyng Yea we fynde that afterwarde he dyd eate part of the broyled fyshe and also of the hony combe but we do not finde that he euer dronke after Durandus in Rat. di off Lib. 6. Cap. 79. No bodye or Corps ought to be buried in the Churche or nigh vnto the place where the body and bloud of the Lorde is made but the bodyes of holye fathers whiche are called Patroni that is to saye defenders whiche thorowe theyr worthye and noble actes defende all the countreye Agayne Byshops and Abbottes and worthye Priestes and laye men whiche be of most highe holynesse As for all other they oughte to be buryed aboute the churche as in the yarde or in the porch or in y e voltes and suche lyke places as are nigh vnto the Churche Durandus in Ratio di off Lib. 1. When any Churche is to be halowed thys order muste be obserued Fyrst all the people muste departe out of the Church and the Deacon must remaine there onely hauyng all the doores shut faste vnto hym The Byshop with the Clergye shall stande withoute before the Churche doore and make holy water mingled with salt In the meane season within the churche there muste be set vp .xii. candles brennyng before xii crosses that are appoynted vppon the churche walles Afterwarde the bishop accompanied with the Clergye people shall goe thrice aboute the church without and the bishop hauing in hys hande a staffe with a bunche of Ysope on the ende shall with the same cast holy water vpon y e church walles and at euery time the bishop shal come vnto y e church dore strike y e threshold therof with his Crossierstaffe and say Tollite portas Principes vestras et eleuamiâ—i portae aeternales et introibit Rex gloriae That is Lifte vp your gates O ye Princes and be ye lyfte vp O ye euerlasting gates the King of glorye shal enter in Then shal the Deacon or minister that is within saye Quis est iste Rex gloriae That is Who is thys king of glorye To whom the Byshop shall aunswere and saye Dominus fortis et potens Dominus potens in praelio That is It is the Lord strong and mightie eueÌ„ y e Lord mightye in battayle At y e third time the Deacon shall open the church doore and the Byshop shall enter into the churche accompanied with a fewe ministers the clergye and the people abiding still without Entring into the church the Byshop shall saye Pax huiâ— domui That is Peace be vnto thys house And afterward the Bishop with
them y t are in the church shall saye the Letanye These thynges done there must be made in the pauemente of the church a crosse of ashes and sand wherin y e whole Alphabete or Christs crosse shall be written in Greeke and Latin letters After these things the Bishop must halow an other water with salt and ashes and wine and consecrate y e altare Afterwarde the twelue crosses y t are paynted vpon the church walles the Byshop must annoynt them with chrisme cōmōly called Creame These thinges once done the clergye and the people may frely come into the church ring the bells for ioye c. Ibidem Holy water proprely euen of her own vertue hath power and strength to expell and put out deuills And therefore it is sayde in the coniuration thereof That it maye be made a coniured and be witched water to chase awaye all the power of thee nemye yea to plucke vp that same enemye euen by the verye rootes c. Ibidem The manner and order of consecrating or halowing altars is this First the byshop muste beginne Deus in adiutorium meum intende Secondly he shall make holy water Thyrdly at y e foure corners of y e altare he shal make foure crosses with holy water Fourthly the Byshop shall goe seuen tymes aboute the altare and seuen tymes he shall washe the table of the altare or altare stone with holy water hauyng y e holy water sprinckle made of Ysope The churche also shall be sprinckled agayne with holy water and whatsoeuer holy water doth afterwarde remaine shall bee poured out beneath at the altare Fiftlye in the foure corners of the Sepulchre wherein y e Reliques are laide the Byshop shall make foure crosses with y e creame and y e Reliques shall be layde vp in a bagge with three graines of Franckencense and put agayne in the Sepulchre Then shall there be made in the middes of the Sepulchre a table with the signe of the crosse Sixtly the stone which is called the table shall be made mete and laide vppon the altare and being so made mete the Byshop shal annoynt it with oyle in fiue places and lykewise shall he afterward doe w t the Creame as it is sayd of y e oyle The Byshop also shal confyrme the altare in the forehead or forefronte with a crosse of creame and shal burne franckensence vpon the altare in fiue places Afteral these things be done y e altare shal be couered with fayre clothes And the priest may now lawfully sing masse vpon it when he will Ibidem The Apostolike See as Anacletus the Pope sayeth is the heade and the hanggell Cardo of all other Sees For as the doore is gouerned by the hanggell so are all churches gouerned and ruled by the authoritye of that See And therfore thei are called Cardinalls bycause y t by thē the whole churche is gouerned sicut ostium per cardinem as y e doore by the hanggel The prelate of y e see is called Papa y t is father of fathers namely the vniuersall bishop for he is the prince lorde and ruler of the whole church vniuersal And he is called Apostolicus bicause he occupieth y e roume of the prince of y e Apostle Peter He is also called Summus Pontifex y e highest bishop bicause he is y e head of al bishops frō whō thei as membres frō the head descend and al receaue of his fulnesse euen so many as he calleth in partem solicitudinis non in plenitudinem potestatis into part of the carefull trauayle but not into the fulnesse of power He is y e Melchizedech whose priesthoode farre excelleth al other Guili Durand In R at di off Lib. 2. In the administration of the Sacramentes some spiritual sanctification is geuen thorow the blessing or cōsecration of the garmentes of the water and such like Ibidem Priestes when they are ordered take of y e byshops hand a chalice with wine in it a paften with the hoste or singing cake y t by these instrumentes they may know y t thei haue receaued power to offer vp vnto God propiciatorye sacrifices euen the bodye and bloude of Christ. In consideration wherof when the byshop geueth these thinges vnto them he saith Take power to offer sacrifice vnto God and to singmasse both for the quicke and the dead in the name of our Lorde There is great difference betwene byshops and priestes For albeit there are six things which cōmonly pertaine vnto all priests y t is to say to catechise or teach or baptise to preache to make gods bodye to losen and to bynde yet belong there specially vnto the bishop nine things y t is to say to order clerks to blesse virgins to consecrate bishops to laye on handes to halowe churches to put down them y t ar to be degraded to celebrate sinodes to make crisme to halowe vestmentes or vessels There are other things also which appertain vnto y e office of a bishop as to cōfyrme children to geue the solemne blessing before the Paxe suche lyke Ibidem When the priest pronounceth these wordes of Christ Hoc est corpus meum Hic est sanguis meus This is my body This is bloude the bread and wine are conuerted and tourned into fleshe bloud with y e power of the word wherwith y e word was made flesh dwelled amōg vs wherwith he spake it was done he cōmaunded they wer made wherwith he chaunged a woman into a pillar of salt turned a rod into a serpent wherwith he chaunged the fountaines into bloud turned y e water into wine For if the word of Helias could bring downe fyre from heauen shall not the word of Christ thē be able to chaunge bread into flesh Uerely it is a greater thing of nothing to make y t is not thā to chaunge y t which already is into an other thing Yea it is a greater thing without al comparison y t God is made man and yet continueth still God thā the bread is so made fleshe y t it ceaseth to be bread That was once done by incarnation but this is continually done by consecratiō At y e pronoūcing therefore of the wordes of y e bread is by the mighty power of god transsubstantiated chaūged into y e substance of flesh The deuine materiall substance of this sacrifice is y e word whiche ioyned vnto y e element maketh a sacramente as y e word vnited to flesh maketh christ mā For it is to be noted y t in the body of christ he speaketh of the sacrament xi miracles are considered of y e whiche no euidente reason can be rendred and shewed although reasons made by similitudes may serue for this purpose The fyrst is y e bread wine are turned into the substance into y e body bloud of Christ wherof we alredy shewed certayn reasons An other reason also serueth for this purpose For both corporall meate
sinnes or ells y t their damnation may be the more tollerable Ibidem The dead which are in purgatorye knowe the suffrages that are done for them .iiii. manner of wayes Fyrst by diuine reuelations that is to say wheÌ„ God doth shewe it vnto them Secondly by the manifestation or shewing of the good Aungells For the Aungells which are here alway with vs consider all our actes and deedes maye as a man would say in a trise go downe vnto them tel them out of hand Thirdly by y e declaration of the soules which depart hence Fourthly by experience as when thei seale y t they are deliuered from their paynes Moreouer we must knowe that the dead whiche are maruelously euill know not what is done of them y t liue but euen so much as is permitted and suffred vnto them for to know Likewise they that are meanely good remaining yet in the fyre of purgatorye which haue not yet the fruition and sight of God knowe not but euen so much as is permitted vnto them to know by any of the aforesaid wayes But the deade that are maruelouslye good which already enioy the sight of Goddes Maiestye knowe cetaynely what is here done according to this saying of S. Gregory Quid est quod nesciant qui videntem omnia vident â–ª That is to say What is it y t thei know not which set him that seeth al thinges Ibidem Geue the glorye to God alone ¶ Imprinted at London by Iohn Daye dwelling ouer Aldersgate beneath saint Martins September 30. ¶ Cum priuilegio Regiae Maiestatis per septennium 1. Cor. 1. Ioan. 7. Iac. 2. Iere. 44. Nume 21. Numer 11. Exod. 16. 3. Reg. 17 Iac. 5. 3. Re. 18 â–ª ☜ Luc. 23. Ioan. 18. Ioan. 11. Ioan. 12. Mathe. 10. Act. 16. Act. 21. Psal. 1â—4 The holye Scripture Ioan. 10. Ioan. 8. Ioan. 18. Ephe. 2. ☜ Rom. 10. Custome Ioan. 14. ☜ Ioan. 15. Mathe. 17. Esay 29. Math. 25. Leuit. 18. Exod. 23. Leuit. 18 ☞ Doctors of the church Psal. 115 Rom. 13. Tract dâ— viâ—gini Homil. i. in Ierem. In com ad Titum In Epist. ad Rom. Note Fathers Rom. 14. ☜ 1. Timo. 1. Ioan. 9. Ioan. 3. Math. 13. Math. 16. Mathe. 7 â–ª Math. 21. ☜ Math. 17 Ioan. 10. zachar 1 â–ª Ezech. 20 Note ☞ Ad caecil Lib. 2. Epist. 3. Councels Math. 18. Math. 28. ☜ Psal. 26. Esay 30. Esay 10. In serm de lapsis Psal. 119. In cap. ad Gal. cap. 5. ☞ Dâ— elect cap. Significasti In Gal. cap. 5. The multitude Math. 7. Math. 20 Rom. 10 Exod. 12. 3. Reg. 18 3. Re. 22. Math. 2. Luc. 2. â— Cor. 1. Ioan. 7. Math. 13. Leuit. 14 Math. 2â— Act. 4. Congregatio regentium nâ— Act. 7. Psal. 44 Ex tripart Hist. Lib. 2. cap. 13. Dist. 13. cap Nicena Heb. 13. ☞ Luc. 12. The difference of orders and doctrines Christ alone is head of hys Churche Mathe. 26. 1. Cor. 11. Publique prayer in the motheâ— tounge 1. Cor. â—4 Ceremonies Math. 25. Ioan. 4. Purgatory â— â–ª Ioan. 1 â–ª The sacrifice of the Masse no sacrifice for sinne but the death of Christe alone Rom. 6. Heb. 9. InuocatioÌ„ and Intercession of Sainctes Psal. 50. 1. Timo. 2. 1. Ioan. 1. Rom. 8. Ioan. 16 â–ª Transsubstantiation 1. Cor. â— â–ª Mathe. 26. The sacrament ☞ Ephe. 5. Leuit. 21. Ezech. 44 â—The mariage of Priestes ☞ â— Timo. 4. 1. Cor. 7. Heb. 13. Uowes Eccle. 5. Rom. 14 The vowe of pouertie Gene. 3. The vowe of obedieÌ„ce Rom. 13 The vowe of chastitie Math. 19. Sap. 8. Fastynge dayes ☞ â— Timo. 4. Titus 1 Act. 10. ☞ Luc. 21. Iustification â—bac 2. Rom. 3. Gala. 2. ☜ Rom. 8. Fayth Gala. 5. Loue. 1. Timo. 1 â–ª Psal. 1. ☜ Psal. 52. Gala. 2. Math. 12 â–ª Auriculare confession Malach. 2 Satisfaction 1. Ioan. 2. 2. Cor. 5 â–ª ☜ Act. 13. Satisfacâ—â—on to our neyghbour Luc. 19. Free will Rom. 4 Ephe. 2. Gene. 6. Gene. 8. Iere. 17. 2. Cor. 3 Ioan. 15. Note 1. Cor. 4 Iac. 1. ☜ Phil. 3. Ioan. 8. 1. Cor. 2. Ioan. â— 2. Cor. 3. Prayer Math. 1â— Ioan. 14. Note Psal. 34. 1. Cor. 14 ☞ Holy days Mark 2. ☞ Colos. 2. Gala. 14. Colos. 2 Math. 7. Act. 3. Math. 15. Esay 29. Math. 17. Mark 7. Deut. 12 Deut. 4. The causes of the dedicatioÌ„ of this booke knowledge Zeale Math. 5. Titus 1 Doctrine Math. 25. Life Iac. 1. 1. Pet. 5. Titus 1 1. Timo. 3. Hospitality Esay 58. 1. Timo. 4. Titus 1 Malach. 3 Gala. 6. Ioan. 21. Benefites Luc. 1. Ioan. 14 The beginning of the Popes primacie Epist. lib. 4. Epist. 32.33.34 capi 76.77.78 Pope 〈◊〉 head of the Emperors making Phocas the Emperor The tiraÌ„ny of Phocas The death of Phocas Pope Christes vicare and Peters successour The bishop of Rome only Pope The church of Rome heade of all churches A famous notable lye The Pope is become a playne Lucifer S. Peters patrimony O terrificuÌ„ fulmen The Papistes are impudent liars ☜ Note wel y e propertie of the papists Richesse poysoned y e church of Rome ☜ An other lie of the Papistes concerning the councâ—â—l of Nice Note In the couÌ„cell of Carthage no Scripture coulde bee founde to proue the Popes primacie The falsehoode of the Papistes The Godly auncient councells attribute no more authoritie to the bishop of Rome than to any other Byshop Traâ—â— de simplicitate Prelat Epi. lib. 4. cap. 76.78 â–ª What wil the papists saye here to S. Gregorye Note well The primacye of the Bishop of Rome is but a newe inueÌ„tion The see of Rome iudge of all but may be iudged of none Appellations to Rome The popes statutes ar of necessitie to be obserued The Popes lawes equal with the word of God No man may dissent from the church of Rome A substantiall reaâ—on and a wise Generall councels obedient to the Pope No man may loue whome the Pope hateth Note this reason All temporall rulers subiect to the Pope AppellatioÌ„ to Rome All mens iudgemeÌ„ts muste geue place to the decrees of the Pope Note well â–ª Note thys aunswere The Lucifer like prid of Pope Boniface Scripture wel applied Popes fete kâ—ssed and honoured O Lucifer The Pope may set vp and pâ—ucke downe princes at hys pleasure A charitable act of so holy a father Kings lackies slaues to the Pope An holy father charitable acts A pointe of knauerye No othe may be required of the Pope The Pope a sower of sedition The Luciferlik pride of the pope Rom. xiii Pope Lord of y e world Pope caried on mens shoulders ☞ Austen the Monk corruptoure of the ChristeÌ„ fayth in England Note thys This decre was not euil Austen a bloudy Monke ☜ This decre agreeth not with the order of the auncient Churche of Christ. Here â—aâ—â—men are admitted to the election of the pope No Pope 〈◊〉 â— full without the admission of the Emperour The Emperour barred froÌ„ the election or admissioÌ„ of the
Pope The clergy and people of Rome chosers of the Pope Cardinals appointed for the election of the Pope A substaÌ„tial reason as though Christ liued not which is y t alone and true head of the church The Pope mâ—ste be an Italian borne Popes chaunge their namâ— the reasons why Note No Pope may chose hys successor A woman Pope An holy a clenly decree The popes consecratioÌ„ Why Cardinals wer ordayned Cardinalls appoynted to beautify the church ☜ The number of the Cardinals Of the coÌ„deÌ„nation of Cardinals The Cardinalls red hat what it signifieth Byshops ought to be choseÌ„ without the coÌ„sent of the Clergye of the commoÌ„ people Byshops seates highest A good lawe Lay men maye geue no byshoprykes Bishoppes admitted to their bishoprykes of y e pope The consecration of Byshops The consecration of the Metropolitane On what dai bishops shall be coÌ„secrate Primates patriarchs The Byshops seruauntes Deacons attendyng on y e bishop preachyng A scripture aptlye applyed Byshops residence Math. v. A decree worthye to be obserued What seruaunts bishops and priestes ought to haue Phisition heale thy selfe Archbishops paul free Gâ—uing of orders Al bishops bound to obey the Metropolitanâ— No bishop condemned without the donsent of the pope Lay men may not accuse Byshoppes Byshops simoniakes No secular person Bishop SuffragaÌ„e A good lawe Bishops only muste halow oyle and creame confyrme children Halowing of churches Ioan. x. A Godly decree The translation of Byshops The common people may not accuse their bishop Math. x. A decree worthy to be practised Bishops no huÌ„ters Bishops prysons Scholes maintained in euery bishops diocesse A law worthy to be folowed I. Husse No spirituall person maye haue any temporall iurisdiction Bishops priestes apparell A good decree Prouision for y e poore A godly act Howe can such popish bishops be faythfullâ— to their Prince bethus sworne to the Idol of Rome ☜ Councell Popes Legate Is any good hope to be coÌ„ceaued of these forsworne Byshops Priestes preachers Priestes honoured Priestes ordered Slaunderers of Priestes Nolite TaÌ„gere Christos meos The degrees vnto priesthode Priestishe orders The daye for priestish orders The age of priestes Luke iii. Who maye not be admitted to priesthode The popes dispensatioÌ„ maketh all thinges lawfull This semeth to bee borowed out of the olde lawe Leuit. ii i Letters testimonial Wuld God thys lawe were obserued among vs in these our dayes A Godly lawe No murtherer may be a priest Both priestes Laye meÌ„ ought to be present at the election admissioÌ„ of spirituall ministers No diffamed persoÌ„ â–ª may be a priest Who maye not be admitted vnto priesthode ☜ Priests no tauernhunters Deacons may minister the CoÌ„munion in y e abseÌ„ce of a prieste Priestes beards forbidden Priestes â—â—â—wnes coÌ„mauÌ„ded ☞ Priestes apparell Mattens of the daye MatteÌ„s of our Lady Diuine seruice A priest striker is accuâ—â—ed Psal 105. Priests not disquieted â–ª but honoâ—red Priests accusers AccusatioÌ„s Priests exempted froÌ„ the iurisdiction of the temporall powers None with in holy orders may be conuented before a temporal Iudge Priestes free from paymentes to the temporalitie The liberties of priestes No paymentes for priestes A good and godly acts Prists housen built nigh to the church and why What women may dwell in priestes houses A goodlaw Iohn x. Dispensations for no residence Priestes ought to be preachers and not singers Priestes eyther Simonsakes or fornicators ought to be depriued of theyr promotioÌ„s The degrading of priestes Priestes talke at the table Priestes mariage forbidden Deacons mariage forbidden Subdeacons mariage forbidden The vowe of chastitie When the single lyfe of priestes toke first place O Antichrist O TirauÌ„t Math. xix i. Cor. vii Heb. xiii ☞ The filthy generation of y e wiuelesse papists Wiuelesse lyfe vnder payne of depriuation Why mariage is frely permitted to y e priests of the easte Churche denyed to the priestes of the west Churche A wise reason and substantiall Monke Anselme the popes proctor for the simple life of priestes in England The frutes of y e single lyfe of priestes Note thys hystorye The practise of wiuelesse papists A knack of knauerye King Rychard y e first The mariage of priestes allowed i Tim. i. Titus i. Priestes maryage restored Maryage restored not only to secular priestes but also to monkes friers nunnes c. Monkes NoÌ„nes setat libertye to marrye Monasteryes made houses for the seruice of the common weale A worthy a Godly saying A man first Fryer and afterwarde Pope had a wife liuing was maried Priestes may leade about with them theyr lawfull wiues i. Cor. x. Priestes maried offending are worthy to be greuously punished The vowe of matrimony The vowe of chastitye dispensed withall The vowe of chastitie dissolueth not mariage Abbot saint maried Epist. xi Lib. i. S. CipriaÌ„ licenceth vowesses to marry if they cannot continue i. Cor. vii In lib. de bono eoÌ„iu Dist. 17. Ca QuidaÌ„ Gregori 27 Q ii Ca. sunt qui. Math. xix xxii Q. 4. In malis P. Lomb. Sent. lib. iii In Epist. ad Senon No man ought to haue spiriall promotion with cure but priests only those worthy and able Tithes Multitude of benefices condemned Persons vicars must be called priests and not prelates as tofore This law is now out of vse None residences condemned ☜ Math. v. Pluralitâ—es of benefices condeÌ„ned A worthy act of the Pope Note the aunsweres of y e pope for thei be good and godly ☞ One priest one benefice A disputatioÌ„ againste the pluralities of benefices at Paris Priestes ought to be resident vpon their benefices Permutations of benefices condemned Secular persons ought not to geue spirituall promotions by the popes lawe A good decreee but not obserued God grauÌ„t that thys may once take place in EnglaÌ„d A noble act worthy to bee followed A common practyse Payments for benefices to the chambers of Rome Why benefices were impropriate to the cloisterers The freedome of the cloysterers Note well ☜ Gene iiii Malach iii. What will our impropriatours say to this Note well They that paye no tyâ—hes to their pastore bycause their landes are impropriate are theues robbers stâ—alers and coÌ„mitters of Sacrilege Actes v. Exo. xii Mat. xviii A worthy godly zelous man How the church goodes ought to be spent The mind of Gregory concerning the bestowing of the church goods The law for tenthes paying Against teÌ„porall meÌ„s possessions of tenthes Mala. 3. A LaymaÌ„ retaining church goodes is a coÌ„miâ—ter of sacrilege Hereof came the. 4 offringdais as it may seme Exod. 23. Tenthes paying The first beginning of Heremites Antony the first Heremite Antonies diet lyfe Antonies appâ—rell The life of Anâ—honâ— and hâ—â— brethren Antonies Apes The diuersitie of Antony and of our Heremites Psalm 128. Gene. iii. S. Antonies fyre Paule the Heremite Paule the heremites life Paule the Heremites apparel and meate Paule the Heremites Apes A comparisoÌ„ betwene Paule and hys Apes Paule the simple